
Book_ 



%-. 



1. 



COFYRIGHT DEPOSrr. 




Rkv. C. W. Ruth. 



ENTIRE SANCTIFICATION 



A SECOND BLESSING, 



TOGETHER WITH 



LIFE SKETCH, BIBLE READINGS AND SERMON 

OUTLINES, 



BY \ » ' 

Rev. C. W. RUTH. 



THE CHRISTIAN WITNESS CO. 
CHICAGO AND BOSTON, 

1903. 






Copyright, 1903. 
THE CHRISTIAN WITNESS COMPANY. 



INTRODUCTION. 



If one has a divine message, he has it to deliver. The 
nature of it demands as wide a hea];ing as possible. 

We have long known that God had given the author 
of this work something to^ say for ,Him. 

This, as a preacher and witness, he has said to quite 
a remarkable degree, the country through. 

But there is a more permanent form, and a wider 
reach for truth than by the human voice. 

How multiplied and multiplying are the works on 
holiness. This subject is present as never in the his- 
tory of the holiness movement. God is going to be heard ; 
He is being heard. 

This will prove a helpful work. God will honor its 
definitions. The words of the Scriptures are used and 
not some human substitutes. If God says Sanctification, 
we should. This author does. 

If people consult the Table of Contents, they will see 
interesting topics; if they read the chapters, they wiU 
get both information and inspiration. 

Charles J. Fowxer. 
Boston, Sept. lot, 1903. 



** Follow peace with all men 
AND THE SA NOTIFICATION 

without which no man shall see the Lord/' 

Heb, 12:14. R' V' 



PREFACE. 



This book was not written for the critic ; nor is there any 
effort to present an exhaustive treatise of the subject 
herein set forth. The desire to present in a permanent 
form the convictions of the writer touching this subject, 
in the hope that they may help some hungr}^ heart even 
after the writer has gone to his reward; and the burning 
desire to help hungry souls into the blessed experience of 
entire sanctification, is the only, and we trust, sufficient 
excuse for the publishing of this volume. The writer 
has never assumed the role of an author, and begs to say 
that much of the matter" herein presented has been written 
hurriedly amid the discharge of pressing pastoral duties 
for publication in an excellent holiness journal, ^'TJie 
Nazarene Messenger/' of Los Angeles, Cal. The book 
is sent forth with the prayer that hungry hearts, longing 
for a complete deliverance from sin, may be enabled to 
obtain and realize the grace of entire sanctification as a 
second blessing, and so, not only know the doctrine, but 
the experience itself. Amen. 

That the blessing of God may come upon every reader 
and that God may be glorified in the sanctification of 
many souls, is the earnest wish and prayer of the writer. 

C. W. EUTH. 
Indianapolis, Ind., Nov. 1st, 1903. 



TO 

jEmma 5o6epbine IRutbt 

MY CONSECRATED AND DEVOTED WIFE, WHO IS TO ME A 

"HELP-MEET" INDEED, THIS VOLUME IS 

MOST AFFECTIONATELY 

DeMcateD^ 



CONTENTS. 



ENTIRE SANCTIFICATION. 

Definitions of Sanctiflcation «i.. «.....« 15 

Six Theories of Sanctiflcation 21 

Sanctiflcation and Entire Sanctiflcation 27 

Distinctions between Justification and Sanctification 31 

Justification not a Half Way Work 34 

Sanctiflcation, A Second Blessing* 38 

That ^'Something." 41 

Essentials to Sanctiflcation 43 

Sanctiflcation includes Separation and Consecration 46 

Why not Sanctifled when Converted? 48 

Eradication or Repression, Which? 50 

Sanctification and the B'aptism of the Holy Ghost 52 

Entire Sanctification Necessary to Entire Satisfaction 55 

Entire Sanctification, How Obtained 57 

Some Benefits of Sanctification ^ 60 

Sanctification, the Cure of Unbelief 6^ 

Growing- into Sanctification 64 

Sanctification and Mistakes 65 

Sanctification and Holy Living 67 

Sanctification and Stability 70 

Sanctification and Power 72 

Sanctification and Revivals 74 

Witnessing to Sanctification 76 

Sanctification or "Call It What You Please," 79 

If Sanctified, How Could a Person Sin? 82 

What Becomes of People Who Are Not Sanctified? 84 

**I Cannot See Into Sanctification." 87 

Darkness and Heaviness 89 

The Witness of the Spirit 92 

**Him," or ^'It'.*^' 94 

Divine Guidance 96 

"Sinless Perfection." 98 

First Pure, then Peaceable 100 

Perfection and Growth 102 

Why Men Oppose Holiness 104 

Definiteness 108 

Consecration and Sanctification 110 

Sanctification and Personality 112 

Why the Preaching" of Holiness is Essential to Revivals.... 115 

Some Questions Answered 118 

The Will of God 121 

Alone With Jesus 123 

Trials , , , ,.... 123 

BIBLE REfADINGS, 

Christian Perfection 127 

Heart Purity 127 

Sianctification 128 

Holiness , 128 

Passages of Scripture Sug-giesting the Two Experiences 129 



CONTENTS. 

SERMON OUTLINES. 

Perfect Love 131 

An Uttermost Salvation 133 

Full Salvation 136 

The Two Baptisms 13S 

Holiness or Hell, Which? 141 

Holiness Versus Backsliding 144 

Heavenly Mindedness 147 

Christ, the Way 149 

Secrets of Victory 152 

Self Examination 15a 

Glorying in the Cross 158 

Seeking the Face of God 160 

One Thing 162 

Leprosy a Type of Sin 185 

Beyond the Second Veil 167 

Essential Truth 170 

Jesus Christ, the God-Man 172 

The Test of Genuine Religion 175 

Redeemed from the Curse of the Law 177 

FULLNESS OF JESUS. 

Hungering and Thirsting 180 

Ask and Receive 180 

With the Spirit 181 

Above Measure 181 

Filled , „ ,.., 182 

Blessings Poured Out 182 

Full of Sap 183 

Full of Light 183 

Filled With God's Fullness 184 

Filled by Faith 184 

Full of Power 185 

Fruits of Righteousness 185 

F\ill of Goodness 186 

Filled With Food 186 

God's Fulness 187 

Full of Wisdom 187 

Fullness of the Blessing 188 

Mouths Filled 188 

Fullness of the Godhead 189 

Good Measure 189 

Full of Temporal Blessings 190 

Filled With Knowledge 190 

Full of Good Works 191 

The Hungry are Filled 191 

Filled With Joy IM 



LIFE SKETCH. 

The writer was born September lst_, 1865, in Hilltown 
township, Bucks county, Penna. Both my father and 
mother were devoted and consistent Christians, and mem- 
bers of the Evangelical Association before I was bom, 
hence I grew up in a home-atmosphere of real spirituality 
and godliness. For this I anx devoutly thankful. 
Among my earliest recollections are the family altar, the 
Sabbath School, and attendance upon the prayer meet- 
ings, revival meetings and camp meetings with my 
parents. I was the first-bom, and only son, having three 
younger sisters. I do not think there ever was a day, 
from my earliest childhood to the time of my conversion, 
the Spirit of God did not strive with me, and bring to 
my heart conviction for sin and my need of a Savior. 
Often times I was "almost persuaded^^ to become a 
Christian, and always cherished the purpose to do so at 
some time, and yet, withal, procrastinated, and so became 
more and more hardened and corrupted by sin. But 
the consciousness that my parents were daily and con- 
stantly praying for mfe, often restrained me from out- 
ward sin, and kept my conscience tender. For several 
years I lived on the farm with my Grandparents, who 
also were devout Christians, and here too the influences 
of religion constantly surrounded and restrained me. 
Having but limited means, my parents were unable to 
provide me with any especial educational advantages. 
Living in a country village or on the farm, I never had 
the privilege of attending even a graded school, and for 
the most part attended a country school ; and even here 

9 



circumstances compelled an irregular attendance. At the 
age of sixteen it was decided that I should learn somo 
trade^ and so arrangements were made for me to go to 
a neighboring town (Quakertown^ Penna.) to serve an 
apprenticeship in a printing ofl&ce. Here again I found 
myself surrounded with religious influences, as the pro- 
prietor of the printing office was a Christian gentleman. 
In the same office with me was the son of a preacher. We 
became quite intimate friends. After a few mionths he 
was sent for by his father to attend a camp meeting. At 
once I surmised the object in view, and remarked to a 
fellow-workman that when the preacher^s son would re- 
turn from; the camp meeting he would be religious. The 
more I thought of it, the more fully I believed it would be 
60, and the thought greatly distressed me. Somehow, I 
felt that if he was converted I would have to be. As 
he returned on Monday morning, just one look into his 
countenance, before he had uttered a word, convinced me 
that my fears had come true. Instantly I was in trouble, 
and under deep conviction. I felt there was a chasm 
between us. - Without saying much to me upon the sub- 
ject of religion, he declared his purpose to attend the mia- 
week prayer nueeting, and insisted on my going with him ; 
this I finally consented to do. 

This was on a Friday night. Here conviction became 
so pungent and intense, I publicly confessed myself a 
seeker; after much earnest crying and agonizing prayer 
to God, by day and night, confessing my sins, I was glori- 
ously converted on the following Sunday night. The pas- 
tor of the church I attended, after an earnest sermon, in- 
vited seekers to come forward to the altar of prayer. I re- 

10 



joiced in the opportunity, and rushed forward to the altar^ 
fell upon my knees, and plead for mercy. At about 9 :30 
o^clock, God in mercy heard my prayer, the burden of my 
guilt, was rolled away, the light of heaven broke into my 
soul, the Spirit witnessed with my spirit that I was par- 
doned and accepted of God, and was indeed a new creature 
in Christ. Although I had been averse to religious demon- 
strations, I now found myself shouting aloud the praises 
of God. I was born again and knew it. This occurred 
early in September, 1882. Praise God forever more! 
Soon after this I was baptized and united with the church. 
During the following year I lived a most earnest and 
devoted Christian life, attending faithfully all the means 
of grace. I carried two testaments — one German and one 
English — in my pockets, and used my spare time ia study- 
ing the same. Thus I maintained a clear justified ex- 
perience. But I had gone only a very short time in my 
Christian experience until I discovered, much to my 
amazement, that there still remained a something in my 
heart that hindered me, and at times even defeated me. 
The principal manifestations of that ^^something^^ were, 
a man-fearing spirit, the uprising of an unholy temper, 
difficulty in forgiving and loving an enemy, etc. I 
learned that Jesus could remove the root of those difficul- 
ties out of the heart. Just one year after I had been 
60 gloriously converted, while yet in my first love, I 
definitely sought the experience of entire sanctificatiou. 
After seeking earnestly for some days, one Sunday night 
while walking down the side-walk toward the church, 
conscious that I had consecrated my all for time and 
eternity, I was enabled to look up into heaven, and say, 

II 



i< 



I believe that the blood of Jesus cleanseth my heart 
from all sin now; He sanctifies me now/^ and suddenly 
and consciously the Holy Ghost fell upon me, and I knew 
just as positively and as assuredly that God had sancti- 
fied me through and through^ as I had known a year 
before that he had pardoned my sins. I rushed into the 
church, and before the pastor had time to an- 
nounce the opening hymn, I told the congregation 
what had occurred on the sidewalk, and that God 
had sanctified me wholly. Billows of glory swept over 
m'e until my joy seemed to be utterly inexpressible and 
uncontainable. Oh, the blessedness of that hour ! Surely 
heaven could be no better. And from that day to the 
present — ^now almost twenty years — -Satan has never had 
the audacity to tempt me to doubt even for one minute 
that God did not then and there sanctify mei wholly. 

In the spring of 1884 I accepted a position in a 
printing office in Indianapolis, Ind. After coming to this 
city God distinctly and unmistakably called me to preach 
His gospel. It would require another chapter to give 
all the details of the struggle through which I now passed, 
as for three months I prayed against this conviction. In 
view of my limited education, poverty, etc., I felt that it 
was utterly impossible for me to enter the ministry. How- 
ever, I came to feel ^'^Woe is me if I preach not the 
Gosper^ and on a Monday afternoon about 3 o'clock, while 
on my knees, God seemed to speak to me direct in the 
words of Luke 21:15; ^'1 will give you a mouth and 
wisdom, which all your adversaries shall not be able to 
gainsay nor resist.^' Those words had never before come 
to my notice. At the time, they seemed to have been 

12 



spoken to me personally and audibly. This greatly as- 
sured and comforted my heart. The ^^open door^^ of op- 
portunity in the providence of God, was at once before 
me. I selected as my first text. Matt. 11 :28-30, and by 
the blessing of God, preached as best I could. While I 
was thus endeavoring to preach, sinners wept and saints 
shouted. I gave an invitation for any desiring to seek 
the Lord to come to the altar of prayer. Although there 
had been no revival in progress, five penitents came to 
the altar, and three were happily converted that night. 
Soon after this the call of God to the special work of holi- 
ness evangelism came to me just as clearly and certainly 
as had been my conversion, sanctification and call to 
preach. Again, in a most mysterious manner, the open 
door of opportunity was before me, and so in the fall of 
that same year (1884) I accepted an invitation to assist 
a church in a special series of revival meetings, and re- 
signed my position in the printing office. Since that time 
I have never had a vacation of three weeks^ and have 
averaged more than one sermon a day each year. I have 
preached and testified the gospel of holiness everywhere, 
and have never had a revival engagement, where the services 
continued one week or more without seekers at the altar. 
I regard it as a conservative statement when I say that in 
my meetings T have witnessed more than thirty thousand 
souls kneel at the altar seeking pardon or heart purity. Four 
times I was elected as Presiding Elder — each time over my 
protest — ^but with it continued the work of holiness evan- 
gelism. I have traveled more than one hundred and 
fifty thousand miles in filling my engagements, and have 
labored in thirty-three states and Canada, among twenty- 

13 



five different denominations. Eighteen months of this 
time I have been associate pastor of the Church of the 
Nazarene in Los Angeles, Cal., but during all that time 
there never was a week without souls being saved and sanc- 
tified at our altars. To God be all the glory. Surely 
'T)y the grace of God I am what I amt^^ 

C. W. EUTH. 



14 



DEFINITIONS OF SANCTIFICATION. 1 5 



DEFINITIONS OF SANCTIFICATION. 

Men speak of the subject of sanctification as though 
it were something so mysterious and incomprehensible 
that but very few could know its meaning. While its 
reality can only be known as the result of experience, 
the meaning of the word may be found by consulting 
almost any dictionary, just as one finds the meaning or 
definition of any other word. While different phases 
of the subject may be emphasized by different lexicog- 
raphers there is a most substantial agreement regarding 
the fact of this word having both a human and a divine 
aspect; the human feature being a consecration and de- 
votement to God and His service, and the divine work in 
sanctification a complete deliverance and purification from 
all sin. To use the word contradictory to these authen- 
ticated definitions is to do violence to the word and make 
words meaningless. No man is at liberty to say that 
light means darkness or darkness light. 

Webster'^s Dictionary. 

Sanctify. — ^^1. To make sacred or holy^ to set apart 
to a holy or religious use^ to consecrate by appropriate 
rites, to hallow. ... 2. To make free from sin, to 
cleanse from moral corruption and pollution, to purify. 
John 17:17, Esp. (Theol.) the act of God^s grace by 
which the affections of men are purified or alienated from 



l6 ENTIRE SANCTIFICATION. 

sin and the world, and exalted to a supreme love to God/' 
Surely this is language that can be understood and is 
all desirable. 

Century Dictionary. 

Sanctify: — ^To make holy or clean, either ceremoni- 
ally or morally and spiritually ; to purify or free from sin. 
... In Theology, the act of God^s grace by which the 
affections of men are purified and the soul is cleansed 
from sin and consecrated to God . . . conformity of the 
heart and life to the will of God.^^ 

"The act of God^s grace/^ hence it cannot be obtained 
by works or growth; a divine act; "cleansed from sin.^^ 
Pardon and cleansing are not identical. 

Imperial Dictionary. 

Sanctify: — "To make holy or sacred; to separate, set 
apart or appoint to a holy, sacred or religious use. 2. To 
purify in order to prepare for divine service and for par- 
taking of holy things. 3. To purify from sin, to make 
holy.^^ 

"Set apart ;^^ "to purify from sin'^ which is "to prepare 
for divine service.^^ Should not all Christians desire and 
experience this preparation for service ? 

Worcester's Dictionary. 

Sanctify: — "1. To free from the power of sin; to 
cleanse from corruption ; to make holy . . . sanctification ; 
the act of sanctifying, or purifying from the dominion 
of sin. 2. The act of consecrating or setting apart to a 
sacred end or office ; consecration.^' 



DEFINITIONS OF SANCTIFICATION. IJ 

^'To free from the power of sin/^ Who would not de- 
sire deliverance from the power and dominion of sin? 

Universal Dictionary. 

Sanctify: — ^'1. To make holy or sacred; to conse- 
crate. 2. To make holy or godly; to purify from sin/^ 

^^To make holy or godly.^^ The word godly means God- 
like. How a person can love God^ who is the essence 
and embodiment of holiness and then be averse or antag- 
onistic to sanctification which is to make them holy and 
godly is indeed a mystery. 

Standard Dictionary. 

Sanctify: — '"^1. To make holy; rendered sacred: mor- 
ally or spiritually pure, cleansed from sin . . . sanctifica- 
tion; specifically in Theology, the gracious work of the 
Holy Spirit whereby the believer is freed from sin and ex- 
alted to holiness of heart and life.^^ 

^^Whereby the believer is freed from sin.^^ According 
to this, sanctification is an experience for believers — ^not 
for sinners. This would make sanctification a second ex- 
perience. ^^The gracious work of the Holy Spirit^ ^ — ^not 
of works, nor growth, nor death, nor purgatory, but a 
work of God divinely inwrought by the Holy Spirit. We 
can never grow into something God must do for us. 

American Encyclopedia. 

Sanctify: — ^To make holy or sacred; to consecrate or 
set apart ... to purify from sin . . . sanctification. 
Technically, an operation of the Spirit of God (Eom. 
15 :16 ; 2 Thess. 2 :13 ; 1 Pet. 1 :2) on those who are already 
in Jesus, i. e., are united to Him by faith (1 Cor. 1:2) 



J 8 ENTIRE SANCTIFICATION. 

by which they are rendered increasingly holy;, dying to 
ein and living to God, to righteousness and to holiness, 
(Eom. 6:6, 11, 13, 19; 1 Thess. 5:23; 1 Pet. 2:24)/^ 

Surely this is explicit enough. ^^An operation of the 
Spirit of God on those who are already in Jesus.^^ An 
experience for ^^those who are already in Jesus/^ A sec- 
ond work, a divine work ; consequently it must be obtained 
by faith; Acts 26:18. 

Thus we see that there is an agreement, even as Adam 
Clark says in his commentary on John 17:17. ^^The 
word has two meanings: 1. It signifies to consecrate, to 
separate from earth and common use and to devote or 
dedicate to God and His service. 2. It signifies to make 
holy or pure. The prayer of Christ m(ay be understood 
in both of these senses.'^ 

METHODIST EPISCOPAL CATECHISM. 

"The act of Divine grace whereby we are made holy.*' 
Not an experience to be reached, by growth, but by an 
"act of Divine grace.^^ 

WESTMINSTER CONFESSION OF FAITH. 

"They who are effectually called and regenerated hav- 
ing a new heart and a new spirit created in them, are 
further sanctified, really and personally, through the virtue 
of Chrisf s death and resurrection by His Word and His 
Spirit dwelling in them.^^ 

Here again it is recognized that sanctification is for 
such as '^are effectually called and regenerated^' and that 
it is accomplished "by His Word and His Spirit,'' and 
not by death or purgatory. 



DEFINITIONS OF SANCTIFICATION. I9 



JOHN WESLEY. 



'^Sanctification in the proper sense is an instantaneous 
deliverance from all sin^ and includes an instantaneous 
power then given always to cleave to God/^ 

^*An instantaneons deliverance from all sin^^ and not a 
protracted and tedious process of growth. There is a 
gradual approach to the blessing, so far as the human 
part of consecration, preparation and faith is concerned, 
but the Divine work of ^^deliverance from all sin^^ is 
instantaneous. 

pope's theology. 

Vol 2, Page 64. 

'^Sanctification in its beginnings, process and final issues 
is the full eradication of the sin itself, which, reigning in 
the unregenerate co-exists with the new life in the re- 
generate, is abolished in the wholly sanctified.^^ 

Pope was a Wesleyan Theologian and is an accepted au- 
thority on Christian doctrine in Methodism. He declares 
there is a sin which * 'co-exists with the new life in the re- 
generate" which, however, ^^is abolished in the wholly sanc- 
tified/' 

REV. W. F. MALLALIEU. 

Bishop in the M. E, Church, 

*^From the very first years of my ministry to the pres- 
ent time I have held with Adam Clark, Eichard Watson, 
John Fletcher and John Wesley, that regeneration and en- 
tire sanctification are separate and distinct one from the 
other, and therefore received at different times — ^both re- 
ceived by faith and the last one the privilege of every be- 



20 ENTIRE SANCTIFICATION. 

liever as the first is of every penitent/^ To all this we say, 
Amen and amen. 

MATTHEW HENRy's COMMENTARY. 

'^It is the prayer of Christ for all that are His^ that 
they may be sanctified.'^ 

SAMUEL RUTHERFORD. 

the saintly Scottish Presbyterian divine said, ^^Christ is 
more to be loved for giving ns sanctification than justi- 
fication. It is in some respects greater love in Him to 
sanctify than to justify, for He maketh us like himself 
in His own essential portraiture and image in sancti- 
fication.^^ 

The words ^^sanctify^^ and sanctification^^ are made 
from the Latin adjective sanctus (meaning ^Tioly^^) and 
the Latin verb facer e (meaning *'to m^ake^^) and the 
suffix ''Hon'' always meaning ^^the act of.^^ So the root 
meaning of the word, plainly means and signifies the act 
of making holy. Many more splendid authorities might 
be adduced, but these definitions from so many well 
known and accepted standards should sufiice to con- 
vince any Christian of his privilege and high calling in 
the Gospel. 

^^Christ also loved the Church, and gave Himself for 
it; that Ha might sanctify and cleanse it.^^ Eph. 5 :25-26. 
^^WTierefore Jesus also, that He might sanctify the peo- 
ple with His own blood, suffered without the gate. Let 
us go forth therefore unto Him without the Camp, bear- 
ing His reproach.^' Heb. 13 :12-13. 



SIX THEORIES. ♦ 21 

SIX THEORIES OF SANCTIFICATION. 

No man can make an honest pretense to believing the 
Bible, and not believe in some sort of sanctification. 
According to Cruden^s concordance, the words ^^sanctify/^ 
^^sanctified'^ and ^^^sanctification'^ may be found at least 
one hundred and sixty-four times in the Bible. So 
when one declares he does not believe in sanctification, he 
simply exposes either his ignorance or his infidelity con- 
cerning the Bible. In order to believe the Bible, we are 
bound to believe in some sort of sanctification. ' Practicallj^ 
there are but six theories regarding this experience. 

FIRST THEORY. 

The first theory is that justification and sanctification 
are experienced simultaneously; that whoever is justified 
is also sanctified. Those holding this theory may be heard 
to say they ^^got all when they were converted.^^ But this 
theory is contrary to the Scripture and universal ex- 
perience. Every command, exhortation, prayer, and prom- 
ise in the Bible touching the subject of sanctification is 
for Christians — ^never for sinners. If Christians are 
sanctified when justified, why should sanctification be sub- 
sequently enjoined upon them? In writing to the Cor- 
inthian church, (1 Cor. 3:1-3) the Apostle addressed them 
as ^1)rethren/^ said they were ^loabes in Christ,'^ and de- 
clared he had fed them ^Vith milk.^^ A ^'babe in Christ^^ 
is just as certainly in Christ as an adult in Christ ; there 
must have been a spiritual birth — a spiritual being — or 
they could not have received spiritual food and nourish- 
ment. But in verse three he says, plainly, ^^Ye are yet 
carnal,'' which undeniably is evidence that they were not 



22 ENTIRE SANCTIFICATION. 

yet wholly sanctified, though they were ^^in Christ/^ In 
the first chapter and fourth verse, he said, ^^I thank 
my God always on your behalf/ for the grace of God 
which is given you by Jesus Christ/^ According to this 
they had ^^the grace of God given them by Jesus Christ :^^ 
more, they had such measure of grace given them that the 
Apostle found it an occasion for continuous thanksgiving. 
Still he declares they were ^^yet carnal/^ Who ever heard 
a minister inviting a sinner to seek sanctification ? Not 
only is this theory contrary to all Scripture, but contrary 
to all human experience. Every truly converted soul 
has felt the motions and stirrings of carnality in his heart 
subsequent to pardon, manifesting itself in fear, anger, 
unbelief, pride, selfwill, despondency, etc., etc. We ven- 
ture the assertion that no young convert has ever gone 
six months from the place of his conversion without find- 
ing some of these things in his heart, which is in evi- 
dence that the roots of carnality were still within. Again, 
no young convert has ever thought of testifying to sanc- 
tification as an experience unless in a second blessing meet- 
ing. If space would permit we could show that the Apos- 
tles were not sanctified when they were justified, nor the 
Ephesians, nor the Galatians, nor the Eomans, nor the 
Samaritans, nor the Colossians, nor Abraham, nor David, 
nor Isaiah, etc., but that all these obtained it as a second 
experience. 

SECOND THEORY. 

The second theory is that sanctification is attained by 
a growth in grace. This theory is an absurdity for the 
reason that we can never grow impurity out of the heart. 



SIX THEORIES OF SANCTIFICATION. 2$ 

If sanctification were by growth^ then time is a factor, 
for all will admit that it requires time to grow; if time 
is a factor^ then we may well raise the question, ^^IIow 
much time is required?^' ^^How long must we grow in 
grace before we are wholly sanctified ?^^ Suppose one might 
be said to grow into sanctification in two years; (which 
would be a very short time as compared with many who 
have been known to be growing in grace for the space of 
forty years and have not yet reached it) and now suppose 
that individual should die at the expiration of one 
year, when it might be said he has come by the 
process of grov/th, just half way to sanctification, 
what about the matter? Would not the last half of sanc- 
tification, of necessity, have to take place instantly? And 
if the last half of sanctification might be completed in- 
stantly, why not the first half ? To hope for sanctification 
by growth is hoping in a theory that can never be real- 
ized. Sanctification is plainly a ^^divine act,^^ obtained 
instantaneously by an entire consecration and faith. As 
well speak of growing into justification as growing into 
sanctification; as in the former, so in the latter; it is 
something Jesus must do for us. ^^Wherefore Jesus also^ 
that He might sanctify the people with His own blood, 
suffered without the gate.^^ Heb. 13-12. 

THIRD THEORY. 

The third theory is that '^sanctification takes place in 
death ; that no one can be sanctified in this life.'^ We answer 
death has no saving efficacy. If death could deliver a 
Christian from some sin, why might it not deliver a sinner 
from all sin ? Then there would be no need of a Savior or of 



24 ENTIRE SANCTIFICATION. 

the cleansing bloody and death would be a savior. Satan 
is the direct cause of sin and sin is the cause of death; 
this would make death Satan^s grand-child. One could 
hardly hope for deliverance from sin from this source. 
While doubtless some persons have received the grace of 
sanctification on their death-bed^ it was evidently by the 
cleansing blood of Jesus and not by death. If the blood of 
Jesus can cleanse us from all sin when dyings, why might 
it not cleanse us from all sin while in life? Has the 
blood of Jesus more cleansing power when a man is 
dying than when he is living ? Certainly not. Not a sin- 
gle passage of scripture can be cited that gives us promise 
of salvation or cleansing at the time of dissolution. The 
Epistle of Jude was written "To them that are sanctified^^ 
(Jude 1:1). If they were not sanctified until deaths this 
epistle must have been written to them after they were 
dead^ for it was written after they were sanctified. But 
this verse says^ they were "sanctified by God the Father ;^^ 
not by death. 

FOURTH THEORY. 

The fourth theory is that sanctification is a sort of 
post-mortem affair, and takes place after death, in Pur- 
gatory. While the priest may absolve the sinner from 
his guilt, it is necessary that he should nevertheless pass 
through Purgatorial fires in order to be thoroughly re- 
fined and freed from^ sin. But we insist that this is sheer 
nonsense— that the Bible makes no mention of a Purgatory, 
but rather teaches that as death leaves us the Judgment 
will find us. It has been observed that even they who 
advocate this theory seem to believe that the time their 



SIX THEORIES OF SANCTIFICATION.' 25 

dupes should spend in Purgatory might be determined 
by the size of the purse of the deceased. If they or their 
friends have plenty money the priest will engage to pray 
them out speedily; but where the necessary fee is not forth- 
coming, the deceased are left to sweat it through Purgatory 
as best they may. How any sensible person could 
accept such a delusion is indeed a mystery. Since Jesus 
has given definite promise concerning ^^every branch that 
beareth fruit, He purgeth it/^ (John 15:2) I prefer to 
trust. Him for the purging, rather than humanly in- 
vented purgatorial fires. 

FIFTH THEORY. 

The fifth theory is the Calvinistic, Keswickian Antino- 
mian theory of repression and imputed holiness as op- 
posed to the Wesleyan theory of eradication of inbred sin 
and imparted holiness. Says one of their writers, "He 
who is our Great High Priest before God is pure, without 
sin. God sees Him as such, and He stands for us who are 
His people, and we are accepted in Him. His holiness 
is ours by imputation. Standing in Him we are in the 
sight of God, holy as Christ is holy, and pure as Christ is 
pure. God looks at our representative, and He sees us in 
Him. We are complete in Him who is our spotless and 
glorious Head.^^ According to this theory the individual in 
reality can never become holy; that while he within him- 
self is not holy, Christ^s holiness is imputed to him, and 
for His sake the individual is accounted holy. This 
theory clearly makes void such passages as I John 1 :7, 
"The blood of Jesus Christ His Son cleanseth us from 
all sin'^; or Eom. 6:23, "But now being made free from 



26 ENTIRE SANCTIFICATION. 

sin/^ etc. According to this theory Satan has despoiled 
the holiness and image of God in man and Christ cannot 
restore it. What folly. ^^Blessed are the pure in heart, 
for they shall see God.^^ 

THE SIXTH THEORY. 

The sixth theory is^ that sanctification is an experience 
subsequent to regeneration^ conditioned upon entire conse- 
cration and faith^ the privilege of every believer^ to be ex- 
perienced and enjoyed in this life. That by the baptism 
with the Holy Ghost inbred sin is destroyed and the heart 
perfected in love. The people holding this theory are 
the only people who^ personally^ have any experience or 
testimony to sanctification. These believe that sin has 
never gone so deep into the soul^ but that the blood of 
Jesus can go deeper. ^That vi^here sin abounded grace 
did much more abound.^^ Jesus believed sanctification a 
divine act, for He prayed the Father to sanctify the dis- 
ciples, John 17:17. Indeed, the Trinity enters into our 
sanctification. God the Father v^ills our sanctification, 
I Thess. 4:3. In order to provide our sanctification Jesus 
suffered without the gate, Heb. 13 :12. And the Holy 
Ghost witnesses to our sanctification, Heb. 10 :14, 15. It is 
said of Bible saints, they were ^^sanctified by God the 
Father,^^ Jude 1 :1 ; also that Jesus sanctifies, E'ph. 5 :25- 
27 ; and of the offering up of the Gentiles it was said they 
were "sanctified by the Holy Ghost.'' Eom. 15:16. In 
Acts 26:18 we find that sanctification is obtained by 
faith. Seeing it is a work that God must do for u.s, we 
need not wait for growth, death or purgatory, but may 
by faith enter this blessed experience the instant the con- 



SANCTIFICATION AND ENTIRE SANCTIFICATION. 27 

secration is entire and complete. While there is a gradual 
approach to the experience from the human side, the di- 
vine work is instantaneous. Hallelujah! 



SANCTIFICATION AND ENTIRE SANCTIFI- 

CATION. 

These terms, as relating to personal experience, are fre- 
quently used interchangeably, as though they were syno- 
nymous, although, critically speaking, they are not the same. 
Many of the early writers, as did Mr. Wesley, clearly 
distinguished between sanctification and entire sanctifica- 
tion, or the being wholly sanctified. To see the propriety 
and scripturalness of this distinction one need only bear 
in mind the two-fold definition of the word sanctification, 
given and acknowledged by all our dictionaries and com- 
mentaries, as may perhaps best be stated in the language 
of Adam Clark, in commenting on the prayer of Jesus, 
^^Sanctify them through thy truth; thy word is truth.^' 
He says, 'This word has two meanings : 1. It signifies to 
consecrate, to separate from earthly and common use and 
to devote or dedicate to God and His service. .2. It signi- 
fies to make holy or pure. The prayer of Christ may be 
understood in both these senses.^^ To these two definitions 
there is a substantial agreement. And men do this sub- 
ject gross injustice, and convict themselves either of great 
ignorance, or of wilful deceit, when they insist that sanc- 
tification refers exclusively to a ^^setting apart to God and 
his service/^ 

As stated above, ^^Sanctify^^ does mean, ^^to consecrate, 
to separate,^^ ^^to devote or dedicate,^^ ^T)ut it also signifies 



28 ENTIRE SANCTIFICATION. 

^^to make holy or pure/^ According to Webster^s Dictionary 
it means, 2. ^^To cleanse from moral corruption and pol- 
lution, to purify. John 17 :17. Esp. (Theol.) the act of 
God^s grace by which the affections of men are purified 
or alienated fronx sin and the world, and exalted to a 
supreme love to God/^ Passing strange it is that multi- 
tudes never seem to recognize this latter definition. 

Having this two-fold definition clearly in mind, it may 
be easily understood how there is a difference in being 
sanctified in part, and being sanctified entirely or wholly. 
So far as the human side of sanctification is concerned, 
namely, that of ^^consecration,^^ '^separation,^^ ^^dedication^' 
or '^devotement,^^ it may be said, just in so far as the in- 
dividual has thus ^^consecrated,^^ ^"^separated.^^ "dedicated^' 
and ^^devoted^^ himself to God, for the purpose of being 
thus purified and made holy, thus far he has sanctified 
himself. However, it is well to remember that this conse- 
cration, separation, dedication and devotement is to God, 
and not to any particular work or calling, as is frequently 
done; and that this consecration must have as its objective 
point the purifying and cleansing of the heart from all 
sin, before it can be regarded as any part of entire sancti- 
fication. While in the wilderness, the children of Israel 
doubtless frequently left their tents, for various reasons 
other than that of crossing the Jordan, and therefore this 
leaving of their tents could not be regarded as any part 
of the necessary steps for reaching the promised land. But 
on a certain day it was said, with the distinct, object of 
crossing Jordan into Canaan, ^^Sanctify ourselves.^' "and 
it came to pass, when the people removed from their tents 
to pass over Jordan/' "that the waters which came down 



SANCTIFICATION AND ENTIRE SANCTIFICATION. 29 

from above stood and rose up upon an heap/^ &c. It was 
only when they sanctified themselves and ^^removed frcm 
their tents^^ for the express purpose of crossing ''over Jor^ 
dan,'' that removing from their tents could be regarded as 
any part of the steps necessary to entering Canaan. Hence, 
a person may be consecrated, separated, devoted and dedi- 
cated to a work, or to God, for the performance of that 
certain work, and yet such consecration or devotement 
could not be regarded as any part of entire sanctification, 
as the consecration thus made does not contemplate the 
individuars entire sanctification, and is made for an en- 
tirely different purpose. 

And in this connection it is well to note that this human 
side of sanctification, — which is but the approach to, and 
the condition of entire sanctification — ^may be gradual. 
That is, the individual may be sometime in entirely com- 
pleting this ^^separationY ^^dedication^^ and ^^devotement^^ 
of his all to God. But the moment this human side of 
sanctification is completed, and every condition met, faith 
in reality touching the promise, the divine side 
of sanctification, which is ^'^to make holy or pure f to make 
free from sin, to cleanse from moral corruption and pollu- 
tion, to purify,'^ is instantaneously and divinely inwrought 
by the application of the virtue of the atonement through 
the power of the Holy Ghost. In the language of Adam 
Clark: "Neither the gradatim pardon nor the seriatim 
purification exists in the Bible.^^ Mr. Wesley said, "To 
talk of this work (entire sanctification) as being gradual, 
would be nonsense, as much as if we talked of gradual 
justification.^^ "As to the manner, I believe this perfection 



30 ENTIRE SANCTIFICATION. 

is always wrought in the soul by a simple act of faith; 
consequently in an instant/^ 

In justice to those who differ with us, it is proper that 
we say, Mr. Wesley did recognize this two-fold definition 
of sanctification, and so taught that ^'at the same time that 
we are justified, yea, at that very moment sanctification 
begins (Idem, p. 237) ^Trom the time of our being born 
again, the gradual work of sanctification takes place/' 
{Idem, p. 238). But to infer that by this he taught or be- 
lieved that the divine side of sanctification, the making 
^*^holy or pure,^^ ^^to make free from sin^^ — was gradual is 
to make Mr. Wesley contradict himself. In his Journal, 
under date of May 21, 1761, Mr. Wesley wrote of those 
who had sought sanctification by works, and ^^thought it 
was to come gradually ,^^ ^^VlTiat wonder is it, then, that you 
have been fighting all these years as one that beateth the 
air?^^ 

To teach that the divine work of sanctification in the 
purifying and cleansing of the heart from all sin is a 
gradual work would be to admit that a heart might be 
a little holy, more holy and most holy, so that it might be- 
come exceedingly difficult to know just in what degree of 
holiness the individual experience might be located. And 
how to pronounce a heart holy that had yet any trace of 
sin in it, would be another difficulty; and then in case 
death should overtake the individual before he had reached 
the third degree of holiness, where he might be said to 
be most holy, there might be another embarrassing diffi- 
culty, seeing that holiness — freedom from all sin — is the 
only condition or fitness for seeing God. 

"The very God of peace sanctify you wholly; and I pray 



DISTINCTIONS BETWEEN JUSTIFICATION AND SANCTIFICATION. 3I 

God your whole spirit^ and soul^ and body be pre- 
served blameless unto the coming of our Lord 
Jesus Christ. Faithful is He that calleth you who 
also will do it/' 1 Thes. 5 :23, 24. Thank God, the 
promise of cleansing from ^*^all sin'' is in the present 
tense. ^If we walk in the light as He is in the light, we 
have fellowship one with another, and the blood of Jesus 
Christ His Son cleanseth us from all sin." 1 Jno. 1 :7. 
The human side of sanctification may be partial or gradual, 
but entire sanctification in which the heart is cleansed from 
all sin, is always instantaneous and complete. 



DISTINCTIONS BETWEEN JUSTIFICATION 
AND SANCTIFICATION. 

(The terms Justification and Sanctification are not 
used in a technical or critical sense, but rather in a gen- 
,eral sense as referring to experience.) 

In Justification there is life. 

In Sanctification there is life more abundant. 

In Justification there is love. 

In Sanctification there is perfect love which casteth 
out fear. 

In Justification the "^'old man" is repressed. 
In Sanctification the ^'^old man" is destroyed. 

In Justification there is ^"^peace with God." 
In Sanctification there is '^the peace of God." 



32 ENTIRE SANCTIFICATION. 

Justification gives ns a right to heaven. 
Sanctification gives the fitness for heaven. 

In Justification we '^pnt on the new man.^^ 

In Sanctification we ^'^pnt off the old man with his deeds ^' 

In Justification there is joy — intermittent joy. 

In Sanctification there is fullness of joy — abiding joy. 

Justification includes pardon, which is a judicial act. 
Sanctification includes a cleansing, which is a priestly 
function. 

Justification is obtained by surrender, repentance and 
faith. 

Sanctification is obtained by obedience, consecration and 
faith. 

Justification delivers from guilt and condemnation. 
Sanctification delivers from unholy tempers and ab- 
normal appetites. 

In Justification the Holy Spirit is with the believer. 
In Sanctification the Holy Spirit is in the believer. 
(John 14:17.) 

Justification comprehends adoption; making us child- 
ren of God. 

Sanctification comprehends anointing, making us kings 
and priests unto God. 

Justification separates us from the world, so we are 
no longer of the world. 

'Sanctification takes the world out of us; worldly de- 
sires and ambitions. 



DISTINCTIONS BETWEEN JUSTIFICATION AND SANCTIFICATION. 33 

Justification is illustrated by the rescue of the sink- 
ing man from the water. 

Sanctification is getting the water out of the lungs of 
the drowning man. 

Justification is conditioned on confession of sin. 
(1 John 1:9.) 

Sanctification is conditioned on walking ^'in the light 
as He is in the light.^^ (1 John 1:7.) 

Justification has to do with sin as an act — sins com- 
mitted. 

Sanctification has to do with sin as a principle — the 
sin nature w^e inherited. 

Justification comes by the birth of the Spirit — when 
the repentant sinner is born again. 

Sanctification comes by the baptism with the Spirit — 
when the believer has a personal pentecost. 

Justification restores to us the favor of God which we 
had lost through our own disobedience. 

Sanctification restores to us holiness or the moral like- 
ness of God^ which we had lost through Adam^s diso- 
bedience. 

Justification is the impartation of a spiritual nature, 
bringing us into possession of eternal life. 

Sanctification is the crucifixion and destruction of our 
carnal nature^, making us dead indeed imto sin. 

Justification destroys the ^^shoots^^ of sin. 
Sanctification destroys the '^^roots^' of sin. 



34 ENTIRE SANCTIFICATION. 

Justification makes us free — free from outward sin and 
condemnation. 

Sanctification makes "free indeed/^ Gives the "deed" 
to our freedom with, all the mortgages paid off. Freedom 
from fear^ and doubt^ and pride^ etc. 

In Justification we are united to Christ as the branch 
to the vine. 

In Sanctification we receive the purging promised to the 
livings fruitful vine^ that we may '"hring forth more 
fruit.^'' (John 15:2.) 

In Justification the experience is a 'Veil of water/^ 
(John 4:14). A well is for personal use. 

In Sanctification there is a fullness of blessing so that 
out of our inward parts "shall flow rivers of living water.'' 
(John 6:38-39). A river cannot be confined to personal 
use^ but will bless and fructify wherever it flows. 

i 

Justification : "The forensic^ judicial or gracious act 
of God by which the sinner is declared righteous^ or justly 
free from the obligation to penalty and fully restored to 
divine favor.'' — Standard Dictionary. 

Sanctification: "To make holy; cleanse from sin. 
Specifically in theology^ the gracious work of the Holy 
Spirit whereb}^ the believer is freed from sin, and exalted 
to holiness of heart and life." — Standard Dictionary. 



JUSTIFIO.TION NOT A HALF WAY WORK. 35 

JUSTIFICATION NOT A HALF WAY WORK. 

It is urged by those who are averse to the ^^second 
blessing^' that in order to miake place for a second ex- 
perience the holiness people are under the necessity of 
minifying and depreciating the work of justification . 

There is no occasion to minify justification;, and the 
facts are, no one more fully appreciates and ma2:nifies the 
work of justification than sanctified people. In^itead of 
paying lliat justification is but a half-way work, thf'-y l)e- 
iieve that jV'Stification comprehends at "'psst ten perfect 
workS;, viz. : 

1. Conviction. The Holy Spirit alone can fully awaken 
and convict the world ^^of sin and of righteousness and of 
judgment.^^ Genuine Holy Ghost conviction must pre- 
cede repentance; conviction for sin is within itself a per- 
fect work. 

2. Surrender. There must be a complete yielding — an 
unconditional surrender to God. God will never save a 
man who insists on dictating terms. The mental reser- 
vation of one sin^ or hesitation to comply with one con- 
dition^ will mean darkness, condemnation and loss of the 
soul. The surrender must be complete and entire. 

3. Repentance. Repentance toward God is indispens- 
able to Bible salvation. The lack of genuine repentance 
accounts for much of the superficiality of religion in these 
days. Repentance comprehends at least five distinct 
things, to wit: A consciousness of sin and guilt; a deep 
heart sorrow for sin; the confession of sin; restitution; 
and the abandonment of sin. Hepentajice is within itself 
a perfect work. 



36 ENTIRE SANCTIFICATION. 

4. Pardon. When there is genuine repentance God 
grants a full and free pardon. Not half our sins, but every 
sin ever committed is fully pardoned, never to be re- 
membered against us. This takes place in the thought of 
God, and is something done for us. The pardon of sins 
is a perfect work within itself. 

5. Regeneration, The quickening of the soul into new- 
ness of life; the impartation of divine, spiritual and eternal 
life. The soul regenerated by the Holy Spirit is not made 
partially alive, but fully alive, so that it can be said, 
"We know that we have passed from death unto life.^' 

6. Washing of Regeneration, Sin defiles and pollutes. 
Hence men not only need pardon, but washing and cleans- 
ing from this acquired pollution resulting from their sins. 
This is termed "the washing of regeneration/' and includes 
that work of the Spirit in which He did "purge your 
conscience from dead works/^ This, too, is a gracious and 
complete work. 

7. Adoption. The person fully pardoned is now; adopt- 
ed into the family of God ; not partially adopted, but fully 
adopted, and "the Spirit of adoption^^ given in his heart, 
whereby he cries, "Abba, Father.^^ His name is written in 
heaven, and he becomes a son of God — an heir of God 
and a joint heir with Christ. Adoption is within itself 
another perfect work. 

8. Witness of the Spirit. "The Spirit itself beareth 
witness with our spirit that we are the children of God.^' 

When the soul finds acceptance with God there is the divine 
attestation — the witness of the Spirit to the inner con- 



JUSTIFICATION NOT A HALF WAY WORK. 2>7 

sciousness^ giving knowledge and assurance, so there can 
be no doubt or "oncertainty as to the question of our ac- 
ceptance with God ; a telegram from the skies, a certificate 
signed in heaven — ^the voice of God in the soul, bringing 
confidence, gladness and assurance forever. These latter 
five usually occur simultaneously. 

9. Power. "As m^any as received Him, to them gave 
He power to become the sons of God.^^ This is power to 
resist temptation and do the will of God. The second- 
blessing people are about the only people who really believe 
and teach that "whosoever is boml of God doth not commit 
ein.'^ They insist that justification will save men from 
sinning; in so saying they magnify the work of justifi- 
cation, while they who insist on a * ^sinning religion^^ 
greatly minify justification. A justification that saves 
from sinning is a perfect work. 

10. FaitU. "Without faith it is imipossible to please 
Him.''^ The exercise of a perfect faith, appropriating and 
resting upon the word of God, is one of the conditions 
of light and life in the soul. "He that believeth not shall 
be damned.^^ ^Therefore, being justified by faith we have 
peace with God, through our Lord Jesus Christ.'^ 

All persons truly justified have experienced these ten 
points. But all this has to do with sins committed, and 
is only preparatory to sanctification. Sanctification 
deals with altogether a different problem, namely, in* 
herited sin — ^the crucifixion of "our old man.^^ Justifica- 
tion is the foundation upon which rests the superstructure 
of sanctification. Justification is an excellent experience, 
but sanctification is a "more exeellent^^ experience. 



38 ENTIRE SANCTIFICATION. 

SANCTIFICATION A SECOND BLESSING. 

'^Christ also loved the Church and gave Himself for 
it; that He might sanctify and cleanse it/' Sanctifica- 
tion was never provided for nor promised to the world, 
but to the Church ; the Church h. not made of sinners, but 
of true believers who have been born again. 

Mr. John Wesley, in writing to Miss Jane Hilton, in 
1774, said, '^t is exceedingly certain that God did give 
you the second blessing, properly so called. He delivered 
you from the root of bitterness, from inbred as well as ac- 
tual sin.^^ (Vol. 8, p. 45.) He used the same phrase with 
reference to sanctification on other occasions. Mr. Charles 
Wesley called it ^^that second rest/' Martin Luther re- 
ferred to it as a ^^second conversion ;^^ Andrew Murray 
has referred to this grace as a ^^second crisis.^^ Paul, in 
writing to the Church at Corinth, spoke of a ^^second 
benefit,^^ or as the margin gives it, ^^a second grace.^^ (2. 
Cor. 1 :15. 

But why call it a ^^second blessing^^? Because such it is. 
We have frequently heard the objector say, sneeringly: 
^^I have not only received the 'second blessing/ but I have 
received hundreds of blessings.^^ And yet, strange to 
say, this same person was averse to the preaching of a 
"second blessing'^ and became offended when other people 
sought and professed the same. A man who could lay 
claim to a hundred blessings certainly should not object 
to those who insist on having at least a '^second blessing.^' 
The facts are, a man may have a hundred blessings and 
not have "the second blessing, properly so called.^^ In- 
deed a sinner might boast of a hundred blessings, and still 
be without hope — a lost soul, Life^ health, food^ Chris- 



SANCTIFICATION A SECOND BLESSING. 39 

tian parentage^ an open Bible, church privileges, convic- 
tion, etc., etc., should all be counted as blessings. 

Sanctification is the ^^second blessing^' exactly in the 
same sense that justification is the first blessing. Justifi- 
cation is the first blessing that changes our moral condition 
and our personal relation toward God. In justification 
we are changed from the attitude and relation of enemies 
and rebels toward God into that of obedient children. It 
certainly is a blessing — ^but it is more, it is a grace that 
transforms and transposes into a permanent state and 
experience. Until this experience, all other blessings left 
the individual in the same moral condition they had found 
him. So, after a person is fully justified, he may re- 
ceive not only many temporal, but many spiritual bless- 
ings — prayer meeting and campmeeting blessings — which 
will greatly refresh, and help, and encourage, and yet they 
will not eradicate inbred sin, and make him holy; if he 
was given to fear or impatience or doubt, or any other 
carnal manifestations, those same conditions will con- 
tinue to exist after the ^^hundreds of blessings^^ have come 
and gone. 

Exactly as justification is the first blessing that effects 
a permanent inward change, so sanctification is the ^^sec- 
ond blessing,^^ hence, ^^properly so called.^^ While justi- 
fication comprehends pardon, regeneration and adoption, 
making us children of God, sanctification compre- 
hends the full eradication of the carnal mind, 
the inbred sin, and the baptism and anointing vdth 
the Holy Ghost, making us kings and priests unto God. 
Whereas justification delivers us from sins com- 
mitted, sin as an act, sanctification delivers us from the 



40 ENTIRE SANCTIFICATION. 

sin-nature inherited — sin as a principle; justification de- 
livers us from guilt and condemnation while sanctifica- 
tion delivers us from unholy appetites; the first gives U3 
the birth of the Spirit; the second, the baptism with the 
Spirit. Just as certainly as justification marks a distinct 
epoch and crisis in the life of those receiving it, just so 
certainly sanctification marks a second epoch, a second 
crisis, a second experience, and therefore is a "second 
blessing, properly so called/^ 

Again, it is urged that the term ^^second hlessing^^ is 
not in the Bible and therefore must not be used. While 
we admit that this exact phrase is not in the Bible, we do 
insist that the equivalent^ that which can mean nothing 
else, is in the Bible. Such it is in every case where sanc- 
tification, holiness, perfection, etc., is urged upon the 
church — which is made up of those who are already "in 
Christ.^^ WTio would think of objecting to the terms, ^Hhe 
new hirth/* ''salvation from sinf ''a child of God/^ etc , 
and yet these exact phrases cannot be found in the Bible ; 
however, we have their equivalent over and over and there- 
fore these terms are perfectly proper. Seeing that sanc- 
tification is a "second blessing, properly so called^^ there 
can be no reasonable objection to the use of the term. 



THAT "SOMETHING/* 

"I knew Jesus and He was precious to my soul; but I 
found something within that would not be sweet, and 
patient and kind; I did what I could to keep it down, but 
it was there; I besought Jesus to do something for me, 
and when I gave Him my will He came in, and took out 



THAT SOMETHIXG. 4I 

all that would not be sweet and patient and kind, and 
then He shut the door/^ Thus testified George Fox, the 
founder of the Society of Friends, more than two centuries 
ago. After he ^^knew Jesus^^ there was still ''something 
within' which was antagonistic to the spiritual life im- 
planted; nor was this experience peculiar to him alone. 
Such is indeed the experience of every new bom and truly 
regenerated soul. While they may not understand the 
Eubject of entire sanctification, and perhaps never have 
heard of the ^^second blessing/^ yet, a young convert, seldom 
goes three months in the new found experience, until he 
becomes painfully conscious that there remains a ^^some- 
thing within^^ that hinders, and retards his spiritual prog- 
ress, and often becomes a source of much distress. 

The manifestations of that ^^something^^ varv^, but fre- 
quently the first showing of it is in a man-fearing spirit, 
or anger, or a disposition to doubt, or an unforgiving spirit, 
etc. Then comes frequently the temptation, that perha^>.-, 
after all there had not been a true conversion or these 
things would not manifest themselves, and because they 
had not been properly instructed, many have wearied of the 
conflict and struggle and have cast away their confidence. 

The Bible name for that ^^'something'^ is, ^^the carnal 
mind^^ which, ^^is enmity against God: for it is not sub- 
ject to the law of God, neither indeed can be'^ Eom. 8 :7. 
Paul said of the Corinthians, ^^I thank my God always 
on your behalf, for the grace of God which is given you 
by Jesus Christ,^^ and said, because they were ^TDabes in 
Christ/'^ "I have fed you with milk,'' ^^^e are yet carnaP, 
thus showing that the carnal mind is not eradicated in 
conversion, but still continues in those who are '^in Christ 



42 ENTIRE SANCTIFICATION. 

for a ^^babe in Christ^^ is just as certainly ^"^in Chrisf ^ as 
an adult in Christ is in Christ. 

Then again the Bible speaks of that ''something'' as 
"the flesh/' ''The flesh lusteth against the Spirit, and the 
Spirit against the flesh and these are contrary the one 
to the other, so that ye cannot do the things that ye wonld/^ 
Gal. 5:17. Here the dual nature is clearly set forth, and 
the inward conflict indicated. While the man has "the 
Spirif' (which would not apply to a sinner) he also has 
a something antagonistic to the Spirit, called here "the 
flesh.'' But in verse 24, we read, "And they that are 
Christ's have crucified the flesh," showing that the di- 
vine process for that "something" is not pardon, nor sup- 
pression, but crucifixion, which signifies that there is 
something to die and thus to be destroyed. 

Other names given in the Bible for that "something" 
is, "sin that dwelleth in me," "the law of sin" "the body 
of this death" "the sin which doth so easily beset" "the 
sin of the world" "the body of sin", "our old man" etc., 
all of which have reference to that "something within'^ 
remaining after we are converted; in common parlance it 
is called "inbred sin", "depravity" "our evil nature" 
"original sin" our "Adamic nature," etc. All of these 
terms are synonymous, and refer to this identical "some- 
thing within" which is the common heritage of every 
child of Adam. God's method and purpose is to "crucify" 
and "destroy" that something — "our old man" — ^so that 
we are "dead indeed unto sin." The sins committed may 
be pardoned, but this "something^'can not be pardoned for 
the simple reason we did not commit the same; it was 
born in us, and as the Anglican Confession says, "This 



ESSENTIALS TO SANCTIFICATION. 43 

infection of nature doth remain^ yea^ even in them that 
have been regenerated/^ But thank God^ there is power 
in Jesus^ blood to eliminate and destroy it. ^^Knowing 
thiS;, that our old man is crucified with him, that the body 
of sin might be destroyed, that henceforth we should not 
serve sin/^ Eom. 6:6. This deliverance is what Mr. Wes- 
ley termed ^^the second blessing properly so called.^^ This 
is sanctification, and is the privilege of every believer, as 
pardon is the privilege of every penitent sinner. 



ESSENTIALS TO SANCTIFICATION. 

1. Justipicatio:n'. 

A clear-cut, definite experience in pardon and regenera- 
tion. While there is a lingering doubt about your accept- 
ance with God — any back account, or ^''unfinished busi- 
ness^^ — the soul cannot exercise intelligent faith for sancti- 
fication. Sanctification is no where in the Bible proffered 
to sinners, nor to backsliders, but in every instance to justi- 
fied believers. ^^Christ also loved the Church, and gave 
Himself for it; that He might sanctify and cleanse it.^^ 
Eph. 5 :25, 26. A sinner or backslider does not belong to 
''the Church/' and therefore is not eligible to sanctifica- 
tion. 

2. Definite seeking. 

A sinner may pray for pardon in an indefinite, round- 
about way for forty years and never obtain pardon. But 
when he definitely repents and seeks God with all his 
heart he soon finds Him in the pardon of sin. Exactly so 
a Christian may pray and seek for a ^Toigher life,^^ a 



44 ENTIRE SANCTIFICATION. 

^'deeper work of grace/' ''more religion/' or* to get ''nearer 
to Jesns/' etc.^ etc.^ for forty years and never get sancti- 
fied. But when a person seeks definitely to be sanctified 
wholly^ and desperately and persistently strikes out across 
lots to find sanctification;, such a soul will speedily and 
surely obtain this great experience. 

3. Perfect obedience. 

It is positively necessary that the soul welcome and 
walk in all the light that God has given. Jesus had said 
to the disciples^ "Tarry ye in the City of Jerusalem.^^ 
Suppose they had said "Jerusalem is in an uproar^ the mob 
that has crucified our Lord is still there, and our own 
lives would be greatly in peril in Jerusalem, therefore we 
will go out to Bethany, or up to Jericho, or some other 
place and ^'tarry'^ where there is no danger of our being 
disturbed or molested/' this might have been regarded as 
good reasoning and sound logic for the worldly wise, but 
would have been direct disobedience and would have for- 
feited to them the promise, and defeated the whole purpose 
of God. No use asking God for more light unless we are 
willing to w^alk in all the light He has given. A little 
brass jewelry, or a plug of tobacco, or some worldly asso- 
ciation, or some questionable indulgence, etc., will keep a 
^oul out of the blessing of sanctification after the call of 
God has come to abandon the sam'e. The disobedient 
child cannot approach the parent with confidence. "If 
our heart condemn us not, then have we confidence toward 
God.'^ 

4. Entire consecration. 

Consecration is not the surrender of something evil, 



ESSENTIALS TO SANCTIFICATION. 45 

but the offering up to God^ unconditionally that which is 
good. The soul must be able to say, in the language of the 
poet: 

"Here I give my all to Thee, 

Friends, and time, and earthly store. 

Soul and body. Thine to be — 
Wholly Thine for evermore/^ 

Entire consecration means the giving of all to God — 
all we have and all we expect to have; all we are and all 
we hope to be; all we know and all we do not know, with 
the promise of an eternal ^^yes^^ to all the will of God for 
all the future. It is not consecration to a work, or conse- 
cration to a certain calling, but consecration to God. It 
is not simply a desire to consecrate, or a willingness to 
consecrate but the unconditional and irrevocable signing 
of the deed of all to God for time and eternity. 

5. Faith. 

'^Without faith it is impossible to please Him.^^ First 
there must be faith that there is such an experience ; then 
there must be faith that this experience is provided for 
me, and that by meeting the conditions I can obtain it; 
then we need appropriating faith which lays hold on the 
promise and believes God does just now sanctify me be- 
cause He said so. It is not sufficient to believe that He 
can, or that He will sanctify, but I must believe that He 
does just now sanctify me because I have met the con- 
ditions, and He does His part according to His promise. 
''Sanctified by faith.'' Acts 26 :18. Amen. 



4^ ENTIRE SANCTIFICATION. 

SANCTIFICATION INCLUDES SEPARATION 
AND CONSECRATION. 

Separation is not consecration and consecration is not 
Banctification ; the one is the antecedent of the other. We 
have known a people who greatly emphasized the import- 
ance of separation from the world who nevertheless were 
not consecrated to God; in like manner we have known a 
people who have laid m,uch stress upon consecration who 
did not believe in sanctification. 

The importance of separation from the world can 
scarcely be exaggerated — especially so in view of the 
worldliness that has crept into the churches. God is still 
saying, ^*^Be ye not nnequally yoked together with un- 
believers ; for what fellowship hath righteousness with un- 
righteousness ? and what communion hath light with dark- 
ness * * * * wherefore come out from among them, and 
be ye separate, saith the Lord, and touch not the unclean 
thing: and I will receive you.^^ (2 Cor. 6 :14-17,) ^^Love not 
the world, neither the things that are in the world. If 
any man love the world the love of the Father is not 
in him/^ (1 Jno. 2 :15) ; ^^Know ye not that the friendship 
of the world is enmity with God ? whosoever therefore will 
be a friend of the world is the enemy of God.^^ (Jas. 4:4) 

Surely these passages are sufficiently plain for all to 
understand. How men and women can court and inter- 
marry with the world, be yoked up with all sorts of god- 
less secret orders and worldly fraternities, follow all the 
fashions of dress and worldly attire, adorning themselves 
by the 'bearing of gold^^ and ^^putting on of appareP' 
which is positively forbidden by the Word of God, and yet 



SANCTIFICATION INCLUDES SEPARATION AND CONSECRATION. 47 

claim to be foUowers of Christ, and in some instances even 
profess sanctification, is indeed a mysten^ '^^o man can 
serve two masters/' '^^Be not conform'ed to this world, bnt 
be ye transformed by the renewing of your mind.'' 

Being separated from the world we should now con- 
secrate ourselves unconditionally to God for time and 
eternity, to be at His disposal for any service. When such 
a consecration is once made there can be no re-consecrar 
tion. Ee-consecration imjplies that something has been 
taken back, and therefore would necessitate repentance. 
It is not consecration to a work, but consecration to God, 
and then the person will be ready for any work in which 
God may be pleased to use him. Consecration is the 
presentation of ourselves and our all to God for sacrifice or 
service, — ''a living sacrifice/^ and is the pledge of an 
eternal "yes^^ to all the will of God, henceforth and for- 
evermore. 

Consecration is the condition of and preparation for 
sanctification. But while a person may declare his all 
on the altar, it requires a step of faith in which the pro- 
visions and promises of God for the cleansing from all 
sin are appropriated. Having done our part in making 
the consecration entire, it now remains for us to believe 
that God accepts and sanctifies the gift. However it is 
perfectly easy and natural for us to believe that God does 
His part when once we reach the confidence and assurance 
that we have paid the price of an unconditional, irre- 
vocable and eternal abandonment of our all- to Him. ^Tor 
whether is greater the gift, or the altar that sanctifieth 
the gift.^^ (Matt, 23:19.) 



48 ENTIRE SANCTIFICATION. 

WHY NOT SANCTIFIED WHEN CONVERTED? 

1. Because it is contrary to the word of God. God 
could do many things He does not do, sin^ply because it is 
not His method or plan of doing. He could make twenty 
dollar gold pieces grow on sycamore trees if it were simply 
a question of power; but such is not His way of doing. 
So He unquestionably could sanctify a man wholly at the 
same instant He pardons his sins, but this is not His 
method as revealed in His word. He has never called or 
commanded a sinner to become sanctified, nor has He 
given any promises of sanctification to a sinner. In every 
instance where the command or promise of sanctification 
is given in the word of God it is to those who are already 
His people. In the study of God^s word many cases can 
be pointed out where sanctification was not accomplished 
in conversion. God has method and system in all His 
works. What He does for one man in conversion He does 
for others; He does not have a half dozen ways of con- 
verting folks. The manifestations of that work may vary, 
but the same work is divinely inwrought. 

2. The sinner does not realize his need of sanctifica- 
tion. The one thing that engages the attention of the 
penitent sinner is his guilt and condemnation, and the 
consequent results of his sins, and how he may find de- 
liverance and obtain the favor of God. Had God sancti- 
fied me when He converted me He would have done so 
without my having understood my need or privilege of 
the same and without my asking. No sinner feels his 
need of sanctification, nor thinks of praying God to 
sanctify him when under conviction for sin and seeking 
pardon. And although there are preachers who insist that 



WHY NOT SANCTIFIED WHEN CONVERTED? 49 

justification and sanctification are simultaneous, not one 
would invite a penitent sinner to come and seek sancti- 
fication. If this is what a sinner should seek and expect to 
receive why should he not be told of it? After peace has 
been obtained;, and the soul has the consciousness of par- 
don, and comes to see and feel its need of deliverance from 
^^the sin which doth so easily beset/^ and understands that 
such is the will of God and the ^^inheritance among them 
which are sanctified by faith/^ there can be intelligent ask- 
ing and compliance with conditions and proper apprecia- 
tion of the gift bestowed. 

3. The work of justification and the work of sancti- 
fication deal with two different phases of sin; the 
former having to do with sins committed — ^sin as an act, 
while sanctification has to do with sin inherited— sin as a 
principle or nature. In somje particulars these works of 
the Spirit are antipodal — direct opposites. In justifica- 
tion there is the quickening of our moral na- 
tures — the impartation of a new life ; in sanctification there 
is the destruction, and crucifixion — the deadening of our 
carnal nature ^^(our old man)^^ as in Eom. 6:6. The 
first a making alive process; the second a deadening pro- 
cess. Pardon and crucifixion are surely not identical. Our 
sins are never said to be crucified, nor ^"^our old man'' 
pardoned. This could not be so in the nature of the 
case. On the contrary, sins committed are pardoned, Isa. 
55 ;7, and ^^our old man is crucified,'' Eom. 6:6. The 
first gives us the favor of God; the second restores to us 
the moral likeness and image of God; the first gives us a 
right to heaven ; the second gives us the fitness for heaven. 
In the first we are bom of the Spirit; in the second we 



50 ENTIRE SANCTIFICATION. 

are baptized with the Spirit. In the nature of things a 
lirth must precede a baptism. Just as certain as the birth 
of the Spirit marks a distinct crisis or epoch, just so cer- 
tainly does the baptism with the Spirit mark the entrance 
upon a new era and life experience. 

ERADICATION OR REPRESSION, WHICH? 

The facts of ""'original sin' are admitted by all Evan- 
gelical denominations. There is scarcely a denomination 
that does not make some reference to the subject of orig- 
inal sin in its creed, in some form or other, and so, clearly 
distinguishes between it — the sin-nature inherited — and 
sin as an act committed. That all men are born into this 
world with this ''Adamic taint," this "infection of na- 
ture/' this ''inbred sin;" or, as it is termed in the Scrip- 
ture, the ^^camal mind,^^ ^"^our old man,^^ ^^the body of 
sin,^^ "sin that dwelleth in me,^^ "the sin which doth so 
easily beset,^^ &c., is generally recognized and conceded. 

Nor is there any controversy touching the fact that this 
thing — term^ed "original sin^^ — cannot enter heaven, and 
therefore must be eradicated from the soul before there is 
perfect fitness for a holy heaven. The points of contro- 
versy are concerning the time and method for the ac- 
complishment of this deliverance; the Calvinistic, Zin- 
zendorfian, Keswickian theory being that this full deliver- 
ance cannot be fully realized until death; hence the only 
hope for the Christian in this life is to obtain grace to 
repress, subdue, regulate, control and overcome this evil 
within until death shall set us free. The Arminian, Wes- 
leyan and present-day second-blessing, holiness-movement 
theory is^ that subsequent to regeneration, by a complete 



ERADICATION OR REPRESSION, WHICH? 5I 

consecration and faith, there may be an instantaneous 
cleansing and eradication of all sin from the heart of the 
believer by the baptism with the Holy Ghost and fire. 

So the controversy resolves itself into the question at 
the head of this article. Some have supposed that this 
inbred sin was removed in regeneration, but this is con- 
trary to the experience of all Christians in all ages, and 
is contrary to the teachings of the Bible. While the Apos- 
tle Paul could say of the Corinthians, '^'^I thank my God 
always on your behalf, for the grace of God which is given 
you by Jesus Christ,^' and called them ^'babes in Christ/^ 
he also declared, ^^ye are yet camaL^^ (Cor. 3:3), which 
proves most conclusively that the carnal mind was not 
eradicated at the time of their conversion. 

Others seem to think that by some mysterious process of 
growth the soul may advance until in some inexplicable 
manner, just about the time death might ensue, it would 
develop into a state of perfect holiness, and so have de- 
liverance from the evil within. Just how, or by what law, 
the growth of a child would remove uncleanness, or 
the growth of the vegetable in the garden would at the 
same time grow out or destroy the weeds in the garden, is 
not explained. However, in the advancement of this 
theory there is the recognition of the sin-nature remain- 
ing in the heart after regeneration. Though the deliver- 
ance from it were only fully realized and accomplished at 
the time of death, it would nevertheless be a second or sub- 
sequent experience to regeneration. 

Paul seemed to anticipate the repression theory in Pom. 
6:1, 2, when he exclaimed: "What shall we say then? 
Shall we continue in sin, that grace may abound? God 



52 ENTIRE SANCTIFICATION. 

forbid. How shall we^ that are dead to sin^ live any longer 
therein ?^^ He then continues by declaring that the divine 
method for inbred sin — ^^onr old man/^ or^, ^^the body of 
sin^^ — ^is crucifixion and destruction. '^^Knowing this, that 
our old man is crucified with hinx, that the body of sin 
might be destroyed.'^ ^^Crucified'^ and ^^destroyed^^ surely 
does not mean repressed. 

There is nothing that can eradicate sin from the heart 
but the blood of Jesus. If the blood is efficacious to cleanse 
from inbred sin when the person is dyings, surely it has the 
same efficacy prior to death. Thank God for the promise, 
"If we walk in the light, as He is in the light, we have 
fellowship one with another, and the blood of Jesus Christ, 
His Son, cleanseth us from all sin." 



SANCTIFICATION AND THE BAPTISM WITH 
THE HOLY GHOST. 

Whoever is sanctified wholly has the baptism with the 
Holy Ghost ; whoever has the baptism with the Holy Ghost 
is sanctified wholly. It is the baptism with the Holy Ghost 
that sanctifies wholly. These terms simply represent 
different phases of the same experience, and are used as 
synonyms. When the consecration of the believer is en- 
tire and complete, the "old man,'^ or inbred sin is cruci- 
fied and eradicated by the baptism with the Holy Ghost. 
The negative side of sanctification, which is the destruction 
and removal of inbred sin, is as certainly effected by the 
Holy Ghost as is the positive side of sanctification, which 
is the divine infilling and the enduement of power. Multi- 



SANCTIFICATION AND THE BAPTISM WITH THE HOLY GHOST. 53 

tndes are praying for power and so insist on having the 
positive side of sanctification without consenting to have 
the negative work of cleansing accomplished in them. All 
such seeking is in vain. The work of subtracting inbred 
Bin from the heart must precede addition or the endue- 
ment of power. Purity is power. 

In Acts^ 15 :8-9^ we find that God gave to the house of 
Cornelius, under the preaching of Peter, exactly the same 
experience He had given the Apostles on the day of Pente- 
cost. Or, in other words, exactly the same thing took 
place on the day of Pentecost that took place at the house 
of Cornelius. Peter says, God gave, them the Holy Ghost, 
''And put no difference between us and them purifying 
their hearts by faith.^^ So we see clearly that the Pente- 
costal blessing — the baptism with the Holy Ghost — does 
not simply mean the empowering far service but the 
purifying of the heart ly faith. And we also see that 
in connection with the purifying of the heart — which is 
obtained by faith — the Holy Ghost is given. Sanctifi- 
cation comprehends both the act of purifying the heart 
and what may be termed the result of being thus purified, 
namely, that of being filled with the Holy Ghost. The 
Holy Ghost is sure to take up his abode in a clean heart. 

We have known a preacher to preach on the baptism 
with the Holy Ghost, and emphasize the ''power for ser- 
vice'^ feature, and many who had been professing the ex- 
perience of sanctification presented themselves at the al- 
tar; either such persons had never been wholly sanctified^ 
or else they were greatly confused and misled. As well 



54 ENTIRE SANCTIFICATION. 

go to the altar for the quickening and impartation of life, 
after having obtained pardon and being bore, again, as 
go to the altar seeking for the baptism with the Holj^ 
Ghost after having been pnrified and sanctified. As the 
pardon and quickening of the sinner take place simul- 
taneously^ so in like manner the purifying and sanctify- 
ing of the heart of the believer and the baptism with the 
Holy Ghost take place simultaneously. To have a pure 
heart is to have the Holy Ghost ; to have the baptism with 
the Holy Ghost in the Pentecostal sense is to have the 
heart purified by faith. The receiving of the Holy Ghost 
and the purifying of the heart were not separate on the 
day of Pentecost;, and must never be separated. It is 
possible that the manifestation of the Holy Spirit's full- 
ness and presence may not come to the consciousness of t!: e 
individual at the same instant in which faith claims the 
purifying of the heart — for the Holy Spirit can come into 
the heart without exciting the emotions — but we insist 
that the purifying and sanctifying of the heart and the 
baptism with the Holy Ghost occur simultaneously. It 
will be remembered that this experience is always subse- 
quent to regeneration, since Jesus emphasized and quali- 
fied in John, 14:17, saying of the gift of the Holy Ghost, 
''Whom the world cannot receive.'' A man is of the 
'Vorld^^ until after he is born again. "^'Have ye received 
the Holy Ghost since ye believed ?^^ was exactly the 
equivalent of asking, ''Have ye been sanctified wholly since 
you were converted ?^^ 



ENTIRE SANCTIFICATION. 55 

ENTIRE SANCTIFICATION NECESSARY TO 
ENTIRE SATISFACTION. 

Man^s normal condition^ as God made him, is that of 
holiness. ^^God created man in His own image^ in the 
image of God created He him.'' Sin produces an ab- 
normal condition. Sin in the heart is a foreign sub- 
stance — something that does not belong there. What 
a grain of sand would be to the eye^ sin is to the heart. 
Hence it alBicts^ and brings unrest and discontent. This 
is one reason why a sinner can never know rest and con- 
tentment. He scarcely realizes or recognizes the source 
of his trouble^ but he knows there is always something 
he thinks he wants^ which he does not now have. He 
fondly imagines if he could but have more pleasure, or 
more prominence^ or more wealth, he would be satisfied, 
and so he presses on in pursuit of these things, only to 
find that those things simply mock the sad cry of his 
soul, increase the restlessness and discontent, and ever 
leave an aching void within. Like the man addicted 
to the use of strong drink, the more he drinks, the more 
he wants, and the more intense the craving becomes. 
God says, ^^Wherefore do ye spend money for that which 
is not bread; and your labor for that which saUsfieth noiV^ 
''The wicked are like the troubled sea, when it cannot 
rest, whose waters cast up mire and dirt. There is no 
peace, saith my God to the ' wicked.'' 

Until a man regains holiness, there is ever a conscious 
want or lack. God never intended a man should be satis- 
fied without holiness, and consequently he never can be. 
Sanctification being the act of grace whereby we are made 



56 ENTIRE SANCTIFICATION. 

holy, it is not difficult to see that entire sanctification is 
necessary to entire satisfaction. As the Psalmist ex- 
pressed it, "I shall be satisfied when I awake with Thy 
likeness/^ Holiness is the divine likeness. ^^He sat- 
isfieth the longing soul, and fiUeth the hungry soul with 
goodness.^^ An experience that does not fully satisfy u?. 
never fully satisfies God. 

At times we hear people say, after seeking for a time, 
"Perhaps I am expecting too much.^^ Such a one needs 
to be reminded that the divine resources are unlimited, 
and inexhaustible, and that God has pledged His word, 
to fill and satisfy the longing, hungry soul. ''They 
shall be abundantly satisfied.^^ (Psa. 36:'8.) 

The difference of the craving and longing of a justified 
soul and that of a sanctified soul may be illustrated by the 
person having a craving or appetite for apple dumplings, 
or some special dish, — he may sit up to a table laden with 
good things, and eat all he may wish; but that one dish 
he was especially craving is not on the table; although 
he has had a full meal, he is still craving something 
not contained in that mjeal. Thus it is with the justified 
soul; he may be blessed even to the shouting point, and 
still crave something not contained in that blessing. But 
when he is sanctified wholly he gets the apple dumplings, 
or the very thing he was craving. That special longing 
having been satisfied, having received not only all he 
wanted^ but the very thing his nature craved — ^his hunger- 
ing and thirsting is just as though he had apple dumplings 
for every meal. Thus it is with the sanctified soul. He 
is not wanting or desiring something other than what he 
has, although at the next meal time he will relish some 



ENTIRE SANCTIFICATION — HOW OBTAINED. 57 

more of the same kind. Because justification does not 
and cannot satisfy the longing of the heart for holiness, 
they try so-called ^^innocent^^ and *^^no-hann^^ amusements, 
etc.. and back-slide. Whereas, if they were properly in- 
structed^ and would seek entire sanctification, they would 
find what their heart is craving, and hence have entire 
satisfaction. 



ENTIRE SANCTIFICATION— HOW OBTAINED 

Three points, clearly and fully determined, will inva- 
riably bring the diligent seeker into the experience of en- 
tire sanctification. 

Firstj there should be the positive assurance, or witness 
of the spirit to a present acceptance with God. If there 
is any doubt concerning this point — any questioning as to 
the pardon of all past sins, this point should be fully settled 
first. Many have found difficulty in seeking this ex- 
perience because they were living beneath the plane where 
sanctification begins. We have observed that they who 
live in the clear light of justification are ever the first to 
seek this experience and seldom have any difficulty in re- 
ceiving the same. Persons who are backsliders in heart, 
and are conscious that they are ^^sinning every day,^^ are 
not eligible to this experience. If there is any sense of 
guilt and condemnation the prayer must be for pardon and 
reclamation and not for sanctification. But when the 
question of pardon and acceptance is fully settled, then 
it is time to drive a stake and say, ^^Glory,^^ and take the 
second step toward sanctification. 



58 ENTIRE SANCTIFICATION. 

Second, The second step toward entire sanctification is 
entire consecration — a complete and unconditional aban- 
donment of yourself and your all, to God. In Matt. 23 :19;, 
we read that it is ^^the altar that sanctifieth the gift.^^ 
Christ being our living altar we need to dedicate and con- 
secrate our all^^unconditionally^ irrevocably and etern- 
ally — to him. This is the most difficult part in seeking the 
experience of sanctification. Usually there are three stages 
or three steps before consecration is completed. 1. "1 de- 
sire to consecrate.^^ 2. ''^I am trying to consecrate.^^ 3. 
^'I do give up all to Jesus.^^ Sotae itemize their consecra- 
tion; this is a good thing to do. However, there should 
be a large space between the itemized account and the 
signature of the individual with the understanding that 
God can fill out the blank space as it may seem good in 
His sight. Another plan is simply to emphasize the words 
^^my air' — all I know and all I don't know ; all I have and 
all I expect to have ; all I am and all I hope to be ; my past, 
present and future I yield to thee.'^ The soul that desires 
the blessing more than anything else in the world and 
will make a death-bed consecration is very near the bless- 
ing. Consecration is the pledge of an eternal ^^yes'' to all 
the will of God. Satan will be present to suggest that 
possibly all is not yet consecrated, but a resolute steadfast 
purpose of heart to be wholly the Lord's will speedily de- 
feat the enemy. The singing of the following verse of 
consecration has helped mu-ltitudes into the experience: 

^^Here I give my all to Thee, 

Friends and time and earthly store ; 
Soul and body thine to be, 

"Wholly thine forevermore/^ 



ENTIRE SANCTIFICATION — HOW OBTAINED- 59 

Wlien the sonl can look up into heaven and say, ^'^O my 
God thou knowest all things, ^ and thou knowest my heart 
and my thoughts: thou dost know that I give up my all 
to thee; all I know and all that I do not know, which 
may be made known to me in the future/^ the blessing of 
sanctification is nigh at hand, there being but one more 
short step to be taken. 

Third, When the foregoing steps have been taken — so 
that there is no lingering doubt regarding those points, it 
only remains for the seeker to exercise a little faith — ap- 
propriating faith — which appropriates the promises and 
receives the blessing God has promised. Faith is simply 
believing what God says, and believing it because God 
said it, and so making the promise our own. We may 
encourage our faith by determining the following three 
points : 1. God is able to sanctify me wholly. 2. God is 
willing to sanctify me wholly. 3. God is ready to sanctify 
me wholly. If God is now able, willing and ready to 
sanctify me wholly, and I am willing and ready to be 
sanctified wholly, what is to hinder? I can, and I will 
and I do now believe that Jesus sanctifies me wholly. I 
have done my part, I now believe He does His part. My 
case is vv^hoUy in His hands : I now trust Jesus to sanctify 
me wholly. I dio now receive Jesus as my sanctifier, and 
trust His blood to cleanse my heart from all sin."'^ 

''^Hallelujah ^tis done, 
I believe on the Son, 
I am saved by the blood 
Of the crucified One.^' 



60 ENTIRE SANCTIFICATION. 

Now there is nothiiig more to do but rest on the prom- 
ises^ and believe that the blood of Jesus now cleanseth me 
from all sin^ because Jesus says so^ and praise Him for 
the cleansing. If the enemy continues to buffet;, declare 
your faith to others; tell them that you believe that the 
blood of Jesus cleanseth your heart fromi all sin; that you 
have^ and do now receive Jesus as your sanctifier^ and 
the victory is complete. ^They overcame him (Satan) by 
the blood of the Lamb^ and by the word of their testimony ; 
and they loved not their lives unto the death.^^ Eev. 12 :11. 
"Sanctified by faith.^^ Acts 26 :18. 



SOME BENEFITS OF SANCTIFICATION. 

The Beistefits of sanctification are innumerable, and we 
can only hope to mention a few of them. 

First. Clarified Vision : "After that He put His hands 
again upon His eyes, and made him look iip : and he was 
restored and saw every man clearly.^' After this man had 
received one touch he could see, but not clearly; he said, 
"I see men as trees walking.^' A second touch was pos- 
itively necessary in his case,^ in order that he might see 
''clearly." We have heard of a man who had obtained the 
blessing of sanctification by a second experience, saying 
he had found a new version of the Scripture. So it ha:? 
seemed to many; before being sanctified they had failed 
to see much in the Bible relating to sanctification or the 
second blessing, but after having received the experience 
they could see it taught in almost every chapter, and al- 
most everywhere in the Bible. The Bible had not changed. 



SOME BENEFITS OF SANCTIFICATION. 6l 

but after having received the second touch they were en- 
abled to ^^see clearly/' 

Jesus taught in the sermon on the mount that purity 
of heart — which is the result of entire sanctification — 
would effect the vision. ^^Blessed are the pure in heart; 
for they shall see — God/' Not only see God in heaven, 
but see Him now^, in His word^ in His people, in nature^ 
in His providences — everywhere they can see God. In 
all the things that were formerly attributed to luck, or a 
happen-so, or a mysterious providence, the pure in heart 
will now see God, in His love, or justice, or faithfulness, 
or mercy, etc. They can now see God in everything 
and everything in God. ^^ Anoint thine eyes with eye- 
salve, that thou mayest see.'' 

Second. Stability: ''By whom also we have access by 
faith into this grace wherein we stand/' The cause of the 
fluctuating, evanescent, up and down experience cf multi- 
tudes, is inbred sin in the heart. The Lord removes the 
cause of this ^'wobbling" by sanctifying us wholly. Wher- 
ever the preserving grace is mentioned, as in 1 Thess. 5: 
24 and Jude 1:1, it is invariably preceded by and coupled 
with the sanctifying grace. ''Sanctified by God the 
Father, and preserved." As a good house-wife would 
not undertake to preserve fruit without first removing 
every speck and decayed spot, so in like manner Jesus 
would first sanctify and cleanse us from all sin, and then 
preserve us blameless. Preserved means done up so 
you keep. And God's preserves will keep in all climates, 
in all seasons of the year and under all circumstances. 
''The very God of peace sanctify you wholly; and I pray 



62 ENTIRE SANCTIFICATION. 

God your whole spirit and soul and body be preserved 
blameless unto the coming of our Lord Jesus Christ 
Faithful is He that calleth you who also will do it/' 

Third. Preparation for service : ^^A vessel unto honor, 
sanctified^ and meet for the Master^s use, and prepared 
unto every good work/^ 2 Tim. 2 :21. According to this 
passage sanctification is the preparation for every good 
work. The Apostles were not fully qualified for their 
life's work until after they received the purification of 
their hearts by the baptism with the Holy Ghost on the 
day of Pentecost, as a second distinct experience. *' Every 
branch that beareth fruit, He purgeth it, that it may bring 
forth more fruit.^^ Here it would seem that the great 
object of the purging is ^^more fruit.^^ The moment 
the prophet Isaiah had been touched by the live coal from 
off the altar and heard it said ^^thine iniquity is taken 
away, and thy sin purged,^^ the language of his heart 
was, ^Tiere am I; send me.^^ He did not keep his seat, 
because he wanted to hear others speak, according to 
the phraseology common in many class meetings; nor did 
he ask the Lord to send some one else, because they had 
more talent and better ability to talk, but he at once was 
ready to do whatever God might permit him to do. ^^And 
purify unto Himself a peculiar people, zealous of good 
worlcs/' Purity precedes the zeal for good works. Sanc- 
tified people are not only prepared, but anxious to do any- 
thing the Lord would have them do. Having deliverance 
and rest from inward struggle with inberd sin, and its 
various manifestations, — ^no more a wrestling with '^flesh 
and blood,^^ — the sanctified soul now has a heart and haAd 



SANCTIFICATION THE CURE FOR UNBELIEF. 63 

free to help others. Before being sanctified wholly it 
required all the energy and time to keep ourselves straight, 
with but little disposition or grace to help others. 



SANCTIFICATION THE CURE FOR UNBELIEF. 

Perfect love brings perfect confidence. This is true in 
everything. Perfect love means complete devotement 
and complete devotement means cheerful obedience, and 
where there is the witness of the Spirit and the testi- 
mony of the conscience to perfect obedience there is 
boldness and assurance. "If our heart condemn us not, 
then have we confidence toward God.^^ 

The child who has disobeyed the parent cannot ask a 
favor of the parent in confidence, because of the accusations 
of its conscience. The man who has violated the law 
seeks to evade the officer of the law because he feels self- 
condemned. So when the heart is not fully assured that 
God is pleased it cannot approach Him in perfect confi- 
dence. 

Unbelief has its root and source in carnality ; the carnal 
mind not being "subject to the law of God/^ destroys 
confidence and so generates doubt and unbelief; hence 
every unsanctified soul has more or less of conflict with 
unbelief. Many have supposed unbelief simply a weak- 
ness, but not so ; it is a devilishness ; it dishonors God and 
imperils the soul. Faith honors God and "is the victory 
that overcometh the world.^^ 

Unbelief is the tap-root of all evil; faith is the avenue 
of every blessing. Sanctification is faith made easy, 
as by this experience the soul is brought into an atmos- 



6-4 ENTIRE SANCTIFICATION. 

phere and condition where the hindrances to faith are all 
removed. Believe God and yon will find a pure heart; 
having a pure heart yon will find it most natural and 
easy to believe God^ and live the life of faith. , 



GROWING INTO SANCTIFICATION. 

Growing into sanctification is as unreasonable as it is 
unscriptural. While there is a growth in grace^ there 
is no such a thing as growing into grace. As well speak 
of a child having a soiled face growing clean^ or of grow- 
ing weeds out of a garden as talk of growing impurity 
and carnality out of the heart. Sanctification is a 
''divine act'' — ^a work that is divinely inwrought by the 
Holy Ghost^ and therefore can never be attained, but must 
be obtained by faith. "Wherefore Jesus also, that He 
might sanctify the people with His o^^oi blood, suffered 
without the gate." It is a work that Jesus proposes to do 
for you and in you. To this there are thousands who will 
bear glad testimony; but never have we known of one 
person who could or would bear testimony that he had 
reached sanctification by growth. If it were by growth, 
there would of necessity be degrees of sanctification, and 
to be true to the facts some would need to testify that 
they were little sanctified; others that they were more 
sanctified; and still others that they were most sanctified. 
How absurd ! However, after the ''divine act" of sancti- 
fication in which inbred sin is eradicated, the "old man*' 
crucified, there is unstinted and limitless growth. When 
anger, and fear, and pride, and all the roots of bitterness 
are removed there is just the condition of growth, just as 



SANCTIFICATION AND MISTAKES. 65 

when the weeds are removed from a garden the vegetables 
will grow. There will be more real development and ad- 
vance in one week after being wholly sanctified than there 
is previous to sanctification in a month. Sanctification is 
essential to real growth. 



SANCTIFICATION AND MISTAKES. 

Sanctification is not infallibility. A pure heart does 
not mean a perfect head. Sanctified people make mis- 
takes. A mistake is a thing of the head; a sin is a 
thing of the heart. A mistake is the thing you do be- 
cause you do not know better; sin is the thing you do- 
when you do know better. In confounding the two, 
many persons have become confused, and have cast away 
their confidence. 

The Standard Dictionary defines a mistake as ''an 
error in action, judgment or preception. * * * An 
unintentional wrong act or step.'' Men may be perfectly 
honest and sincere and yet err in judgment. Having 
wrong premises they will arrive at wrong conclusions; 
even though the heart is pure and the motive right. 
We have known of a case where a mother gave to her 
child a glass containing a medicine which was rank poison, 
thinking the glass contained nothing but pure water. 
This was a very sad and grievous mistake, almost costing 
the life of the child ; and the mother, becoming nearly dis- 
tracted and frenzied with grief, was but an object of pity 
and sympathy. It was simply and purely a mistake— ''an 
unintentional wrong act.''' This was not an evidence 
that the mother did not have a pure heart. Had she 



66 ENTIRE SANCTIFICATION. 

given that child that glass with knowledge and intent, 
it would have been a heinous sin^ and would have merited 
and received the just condemnation and wrath of God. 
It would have been miurder in the first degree, so far 
as the mother was concerned even though the child sur- 
vived, and the community believed it to be a mistake. 
Motive determines the morality of the act. Not always 
knowing the motives of men, it is best not to take the judg- 
ment seat, lest we adjudge that as sin which was wholly 
a mistake, or, that as a mistake which God knows to be 
sin. "Man looketh on the outward appearance, but the 
Lord looketh on the heart.^^ "The Lord searcheth all 
hearts, and understandeth all the imaginations of the 
thoughts.^^ 

We can see by the foregoing how that which might be 
a mistake on the part of one would be a sin on the part 
of others, and vice versa. Of course, where a mistake 
occurs because of negligence on the part of those commit- 
ting the mistake, such mistake is not wholly inexcusable. 
However, in such case the act is not to be so much con- 
demned as the negligence or failure to properly inform one's 
self when said information was at hand. 

While sanctified people are liable to mistakes because of 
mental infirmities and ignorance it is nevertheless true 
that the liabilities are not so great, and the mistakes per- 
haps not so numerous, owing to the fact that they are 
walking in the clear light of God, and hence have keener 
discernment, a clearer vision, and quicker moral precep- 
tions. A man walking in the clear light of the noon- 
day sun is certainly not as liable to stumble as he who 



SANCTIFICATION AND HOLY LIVING. tj 

walks in the shadows. Herein is one advantage in being 
wholly sanctified. 

Doubtless because some men have failed to distinguish 
between mistakes and sin, they have concluded they could 
not live the sanctified life, and so, naturally concluded no 
one else could. And because of this failure to note this 
distinction the holy people and the holiness movement in 
general have been greatly discounted and misjudged, and 
so condemned by men, where God approved. Our mis- 
takes should be a source of humiliation to us, and make 
us to feel our own unworthiness, and the need of the 
atoning blood. No, sanctified people do not claim to be 
infallible. 



SANCTIFICATION AND HOLY LIVING. 

A holy heart is the condition for and secret of living 
a holy life. To undertake to live a holy life with an un- 
holy heart is to undertake the impossible. An impure 
fountain can only send forth an impure stream. To deny 
the privilege and possibility of having a pure heart and 
yet demand a holy life is unreasonable, unscriptural and 
tyrannical. No man is better than his heart, no matter 
what his profession or pretenses may be. ^"^Doth a foun- 
tain send forth at the same place sweet water and bitter? 
Can the fig tree, my brethren, bear olive berries? Either 
a vine, figs? So can no fountain both yield salt water 
and fresh.^^ 

Human religions begin on the outside and take for their 
slogan, "Do right and you will be right.^^ In this the 
Pharisees were adepts, so much so that Jesus said of 



68 ENTIRE SANCTIFICATION. 

them, '^Ye make clean the outside of the cup and platter, 
but within they are full of extortion and excess/^ Accord- 
ing to this a man may have a clean outward life and yet 
be none other than a Pharisee. ^^Except your righteous- 
ness shall exceed the righteousness of the scribes and 
Pharisees, ye shall in no case enter into the Kingdom 
of Heaven/^ The religion of Jesus Christ begins with 
the heart, and says: ^Thou blind Pharisee, cleanse first 
that which is within the cup and platter that the out- 
side of them may be clean also/' A good man out of the 
good treasure of his heart bringeth forth that which is 
good/^ 

The enemy keeps many people out of the blessing of 
sanctification by telling them that because of their peculiar 
temperament and their environments, they could never 
live a holy life. This is all a delusion and device of 
Satan to deceive and defeat a hungry soul. Sanctifica- 
tion will correct your peculiar temperament and lift you 
above conditions and environments and enable you to 
^^reign in life.^^ There can be nothing more easy or more 
natural than for a man to live out what is in him. Be 
right and you will do right. Sanctification is religion 
made easy and brings a life of glad victory. 

Many seem to think that God has laid down two 
standards of living — one for the justified and another for 
the sanctified, and so may be heard to excuse themselves 
for some unholy indulgence of temper or appetite, by 
saying they never professed sanctification, as though the 
refusal to walk in the light and be cleansed from all 
sin gave one license to live beneath the standard of holi- 
ness. This, too, is a delusion. God requires holiness 



SANCTIFICATION AND STABILITY. 69 

of all men regardless of what they profess or do not pro- 
fess. God does not wait for a man to subscribe his name 
to the ten commandments before he requires obedience 
to the same. A sanctified man has a right to do anything 
anyone else has a right to do. No man has right or 
liberty to do anything that is wrong. A justified man 
should walk just as straight and live just as consistent 
and obedient before God as a sanctified man. God says 
to all men : ^^Be ye holy^, for I ana holy.^^ 

The beauty of sanctification is that it removes from 
the heart everything that is antagonistic to a holy life, 
and puts His Spirit within you^ which will *^^cause^^ you 
to walk in his statutes and keep His judgments and do 
them.'^— Ezek. 36 :27. 

Another thrust of the enemy is to say to those profess- 
ing the blessing of sanctification : "You need not say any- 
thing about it^ just live it/' This is like saying to a 
white man, ''Now be a white man.'' If you have the 
blessing, of course you will live it. If you do not live it, 
you cannot long testify to the blessing, and if you do not 
testify to the blessing, you will soon cease to live it, for 
you will not long possess the blessing when you cease 
to testify to the same. Life and testimony must go to- 
gether. God says, ''Ye are my witnesses.'* "They over- 
came him by the blood of the Lamb, and by the word of 
their testimony.^^ 



70 ENTIRE SANCTIFICATION. 

SANCTIFICATION AND STABILITY. 

While the Bible teaches the possibility of losing the 
grace of God out of the heart — ^hence the necessity of con- 
stant watchfulness — it also teaches that it is gloriously 
possible for a man to have the grace of God and ever 
retain it. While a man may lose it, he also may keep 
it. There is no necessity of falling if there is a com- 
pliance with the conditions for standing. But the plain 
teaching of the Bible iS;, that the "whole armour" is neces- 
sary as a safeguard against the foe; that he who has neg- 
lected or failed to "put on the whole armour of God^^ has 
not availed himself of the necessary equipment to stand, 
and therefore has no assurance of standing; and "if after 
they have escaped the pollutions of the world through the 
knowledge of the Lord and Savior Jesus Christy they 
are -again entangled therein, and overcome, the latter end 
is worse with them than the beginning.^^ 

By "the whole armour of G^d'^ is doubtless meant full 
salvation^ or the full provisions of the Gospel. 

It is a fact that is noteworthy that the sanctifying 
grace invariably precedes preserving grace, as in Jude 1 :1 
— ''Sanctified by God the Father^ and preserved in Jesus 
Christ.^' Also in 1 Thess. 5:23-24, "The very God of 
peace sanctify you wholly: and I pray God your whole 
spirit and soul and body be preserved blameless.^^ First 
sanctified wholly and then preserved blameless. As the 
good house-wife preserves only fruit that is sound and 
whole — first cutting out all the specks and spots and 
core — so in like manner the Lord puts up His preserves, 
by the baptism with the Holy Ghost and fire, consuming 
all dross and every "root of evil,^' and so making us every 



SANCTIFICATION AND STABILITY. 7l 

whit whole. God does not propose to preserve men with 
sin in their hearts ; He first cleanses the heart from all sin 
by the baptism with the Holy Ghost and fire, and then 
preserves blameless. 

In Rom. 5 :2 we read of it as the standing grace, or, 
"This grace wherein we stand/^ because it enables one not 
only to endure hardness, and patiently suffer, and "re- 
joice in hope of the glory of God/' but actually enables 
those who have it to "glory in tribulations also.^^ As 
indicated by the word ^^also/' it is a grace obtained subse- 
quent to ^T^eing justified by faith.^' The mistake made 
by a great many is to suppose that this grace can only be 
realized as the result of a long drawn out process of growth 
— as a gradual attainment. But the text says, "By whom 
also we have access by faith, into this grace wherein we 
Btand.^^ Seeing it may be obtained by faith, there can 
be no reason why it should not be a present tense experi- 
ence with every Christian. 

Until "this grace wherein we stand^^ is earnestly sought 
and obtained, the believer has not reached the place where 
he can say, ^Tiaving done all to stand /^ to reject, or neg- 
lect to "put on the whole armour of God,^^ the sanctifying 
grace, "this grace wherein we stand,^^ is to greatly imperil 
the soul, and be continually living an up and down. 
unstable and unsatisfactory life. As the foundations of 
a house preserve the house, so, in turn, the house pre- 
serves the foundation; so the sanctifying grace preserves 
our justification. "We are made partakers of Christ. 
if we hold the beginning of our confidence steadfast unto 
theend.^' (Heb. 3:14.) 



72 ENTIRE SANCTIFICATION. 

SANCTIFICATION AND POWER. 

There are many persons who are ready to seek for a 
*T)aptism of power/^ or ^^power for service/^ who are 
averse and antagonistic to sanctification;, and stoutly deny 
the teaching of a second experience. We insist that the 
secret of Pentecostal power is a Pentecostal experience; 
and the Pentecostal experience is an experience given to be- 
lievers, and not to sinners, and, therefore, necessarily is a 
second experience, marking a second crisis, or epoch in 
the life of such as receive it. 

This was so with the disciples in connection with the 
historic Pentecost, as recorded in the second chapter of the 
Acts. They had been '^'^born of God^^ and had received 
"power to become the sons of God,^^ (John 1:13, 13), and 
had heard Jesus say unto them, "Behold I give unto you 
power to tread on serpents and scorpions, and over all the 
power of the enemy, (Luke 10:19) and had walked with 
Jesus three years in closest fellowship, themselves healing 
the sick, casting out devils, and had the testimony of 
Jesus, saying, "They are not of the world, even as I am 
not of the world ;^^ "they have kept thy word;^' "those 
that thou gavest me I have kept, and none of them is 
lost,^^ excepting Judas; "they are thine. And all mine 
are thine, and thine are mine; and I am glorified in 
them f and when He ascended to the Father, He "blessed 
them,^^ "and they worshipped him, and returned to Jerusa- 
lem with great joy and were continually in the temple, 
praising and blessing God:^^ and yet they had the com- 
mandment of Jesus, spoken just before He ascended, say- 
ing, "But tarry ye in the city of Jerusalem, until ye be 
endued with power from on high.'' — Luke 24:49. This 



SANCTIFICATION AND POWER. 73 

promise had its literal fulfillment on the day of Pentecost. 

Nowhere in the Bible do we read of a ^T)aptism of 
power/^ or of ^^power for service/^ but we do read^ "This 
is the will of God^ even your sanctification/^ Sanctifica- 
tion negatively stated is the entire devotement and set- 
ting apart of our all to God^ and the eradication and 
destruction of inbred sin — the sin-nature which we in- 
herited — thus purifying the heart; but the positive side 
of sanctification is the in-filling with the Holy Ghost, 
accompanied by the enduement of power. It is impossi- 
ble for a man to be filled with the Holy Ghost without 
having the power of the Holy Ghost^ and it is impossible 
to be filled with the Holy Ghost;, in the Pentecostal sense, 
without being cleansed and purified from inbred sin; and 
it is impossible to be thus cleansed and purified from inbred 
sin and filled with the Holy Ghost until after the soul 
has been pardoned and regenerated. For in giving the 
promise of the Holy • Ghost^ Jesus said of Him, "Whom 
the world cannot receive.^^ — John 14:17. A man is of 
the world until he is born again and adopted into God^s 
family; then and not until then is he eligible to the gift 
of the Holy Ghost. 

To state the case more plainly: The secret of power 
is the indwelling Holy Ghost in his Pentecostal fullness; 
the Holy Ghost himself is the power ; this gift of the Holy 
Ghost cannot be received by "the world^^ or a sinner, and 
therefore must be a second experience; and this infilling 
with the Holy Ghost and enduement with power, which 
is clearly the positive side of sanctification, cannot be re- 
ceived without the negative work of entire devotement of 
our all to God, and entire purification from inbred sin. 



74 ENTIRE SANCTIFICATION. 

Hence to get sanctified wholly is to get the pre-pentecost 
promise. The negative and the positive side of sanctifica- 
tion occur simnltaneously. 

Seeking power for service is almost the equivalent to 
asking for the Holy Ghost^ in order that we might use 
Him; instead^ we should be so utterly and completely 
abandoned to Him that He might use ns. Amen. 



SANCTIFICATION AND REVIVALS. 

God^s method for saving the world is by and through 
the sanctification of His people. Jesns prayed ^^Sanctify 
them/^ ^^that they all may be one/^ 'Hhat the world may 
believe/^ (John 17:17-21.) According to this prayer, 
sanctification is essential to that unity of His people, 
which is imperative, and the condition for saving the world. 
HencC;, he who opposes or is indifferent to the subject of 
sanctification virtually is in opposition to the divine 
method for saving the world. This will explain why 
preachers antagonistic to sanctification as a distinct ex- 
perience, do not see many sinners converted. 

By seventeen years of continuous experience as an evan- 
gelist, laboring in many states, and among more than a 
score of denominations, thus having tested this matter 
under all conditions and circumstances, I have demon- 
strated that wherever believers are sanctified wholly, sin- 
ners will be converted. Never have I known this to fail. 
The sure way and short cut to precipitating a revival is 
to have believers sanctified. 



SANCTIFICATION AND REVIVALS. y$ ■ 

Mr. Wesley wTote: ^^Indeed, this I always observe,— 
wherever a work of sanetification breaks out^ the whole 
work of God prospers. Some are convinced of sin, others 
justified, and all stirred up to greater earnestness for sal- 
vation.^^ — Jcmrnaly Aug., 1775. Again, in writing to 
Rev. John Baxendale, in 1875, he said: ^^ndeed. His 
work will flourish in every place where full sanetification 
is clearly and strongly preached.^^ — Works, Vol. 6, p. 172, 
and again in Vol. 6, p. 721, Mr. Wesley said: "Where 
Christian perfection is not strongly and explicitly preached, 
there is seldom any remarkable blessing from God; and 
consequently little addition to the society, and little life 
in the members of it. . . . Till you press the helievers to 
expect full salvation now, you must not looTc for any re* 
vival/^ 

The sanetification of one hundred and twenty believers 
by the baptism with the Holy Ghost on the day of Pente- 
cost, instantly precipitated a revival such as the world had 
never witnessed, and resulted in the conversion of "about 
three thousand souls^^ the first day. Speaking to the 
disciples concerning this "second blessing,'^ — ^the gift of 
the Holy Ghost, Jesus said, "If I go not away, the Com- 
forter will not come unto you ; but if I depart, I will send 
him unto you. And when He is come {unto you, who are 
already converted) He will reprove the world of sin, and of 
righteousness and of judgment.^^ John 16:7, 8. The 
sure and quick way to bring conviction and salvation to 
the unsaved, is for the church herself to seek and obtain 
the blessing of entire sanetification and so be filled with 
the Holy Ghost. 

Men are constantly praying for the Holy Ghost that 



76 ENTIRE SANCTIFICATION. 

they might use Him^ but what is needed^ is that believers 
so utterly devote and abandon themselves to Him, that 
He may purify and cleanse them from all sin, and then 
infill and use them. The sanctification of one believer 
often means the salvation of many souls. 

To any pastor desiring a revival, we would like to offer 
the following receipt, and will unhesitatingly guarantee 
that where this receipt is followed out, a revival will take 
place: To the pastor, — If clearly justified, seek def- 
initely until you obtain the distinct experience of entire 
sanctification; then bear public testim^ony to the same, 
without equivocation, and then preach definitely on the 
subject of entire sanctification until at least six members 
of the congregation seek and obtain a definite experience 
of sanctification, and the revival, resulting in the con- 
version of sinners i^ assured. It has been tried many 
times and never knov/n to fail.. ^^And the heathen shall 
know that I am the Lord, saith the Lord God, when I 
shall be sanctified in you before their eyes.^' Ezek. 36 :23. 



WITNESSING TO SANCTIFICATION. 

Faith is driving the nail, while testimony is the clinch- 
ing of the nail, so far as the individual is concerned. One 
of the most effectual weapons for defeating the enemy is 
the public confession and declaration of faith. ^'They 
overcame him by the blood of the Lamb, and by the word 
of their testimony/' Indeed, the faith that saves and the 
declaration of the same are inseparably connected in the 



WITNESSING TO SANCTIFICATION. *jy 

Scripture. ^Tor with the heart man believeth unto 
righteousness ; and with the mouth confession is made unto 
salvation/^ 

One of the most subtle devices of Satan is to suggest 
to the soul who has recently entered the blessing of sanc- 
tification that "it is not necessary that much be said about 
it; simply live it/^ "If you will but live it, people 
will know that you are sanctified, and there will be no 
occasion to tell them so/^ Especially are these expressions 
common where there is antagonism, to the doctrine, the 
enemy knowing full well that where the testimony is 
withheld the experience cannot be long retained. 

The facts are, life and lip mtust go together. He who 
will not confess the God-given experience will soon have 
no experience to confess. He who will not confess it will 
not long live it; and he who will not live it, cannot 
long confess it. The life and the testimony go hand in 
hand. The sad experience and testimony of multitudes 
has been that they have lost the experience because they 
failed to definitely witness to the same. The Lord says : 

"And it shall be, when thou art come in unto the land 
(Canaan) which the Lord thy God giveth thee for an 
inheritance, and possessest it, and dwellest therein; that 
thou shalt take of the first of all the fruit of the earth 
which thou shalt bring of thy land that the Lord thy God 
giveth thee, and shalt put it in a basket, and shalt go unto 
the place where the Lord thy God shall choose to place 
His name there. And thou shalt go unto the priest that 
shall be in those days, and say unto him, I profess this 
day unto the Lord thy God, that I am come unto the 
country which the Lord sware unto our fathers for to give 



yS ENTIRE SANCTIFICATION. 

us/^ — Dent. 26 :l-3. Here we see the divine order is to 
fill the basket with the fruit, and then ^^profess/^ It was 
not enough to simply show the fruit; they must also 
**profess.'* 

The reasons for giving public testimony are manifold. 
Firsts if God has wrought the work we should publicly 
acknowledge it in order to give Him all the glory. That 
men may know it is He^ and not we ourselves who had 
effected the change. Men would ascribe the glory to us, 
or to conditions, or change of circumstances, hence we 
need continually "declare His doings among the people/^ 
and "make mention that His name is exalted.^' Second, 
public testimony is the perfecting and clinching of the 
faith of the individual, and so gives the victory over the 
adversary. Third, it is the divine method for acquaint- 
ing others with their privileges. This is one of the ob- 
jects of the blessing: "Ye shall receive power, after that 
the Holy Ghost is come upon you: and ye shall be witnesses 
unto me!' A witness is supposed to tdl what he knows; 
and the m.ore controverted the m^atter is, the miore import- 
ant it is that there should be reliable witnesses, to tell 
what they know, in order to confirm the truth. "That 
in the mouth of two or three witnesses every word may 
be established.^' 

It is not proper to say "I am. holy,'' or, "I am sancti- 
fied," etc., but we should always place Jesus foremost in 
the testimony; certainly no one could reasonably object to 
a man saying, "Jesus has cleansed my heart from all 
Bin," or, "Jesus has sanctifed me wholly/' etc. 

There is great blessing and reward in public confession. 
Jesus has said, "Whosoever therefore shall confess me 



SANCTIFICATION, OR CALL IT WHAT YOU PLEASE.-"" 79 

before men, him will I confess also before My Father 
which is in heaven." On condition that we stand for 
Him and represent Him on earth, He agrees to stand for 
us and represent ns in heaven. 



SANCTIFICATION. OR ^XALL IT V/HAT YOU 
PLEASE." 

There are those who tell ns ^^there is nothing in a name/' 
and that they ^^are not sticklers for terms/^ ete., all of 
which is misleading and a subterfuge of Satan. If there 
is nothing in a name what occasion is there to have any 
name for anything or anybody? If there is ^^nothing in 
a name/^ why does not some one name a new-bom child 
Jezebel or Judas Iscariot? Even a so-called infidel or 
atheist would not consent to have a child thus named. 
After all, there is something in a name. 

We know that in the Old Testanxent, names were used 
which were significant and indicative of character; and 
if in this our day the names given do not indicate the 
character of the child who must wear the name, it is very 
often indicative of the character of those who gave the 
name, to- wit: Eeligious people most frequently give to 
their children som.e Bible name, or the name of some one 
who has been prominent in the religious world. For in- 
stance, it is safe to suppose that the parents of a child, 
who had as a part of its cognomen the name Wesley, were 
inclined toward Methodism, if not themselves in the en- 
joyment of Methodist religion. It would indicate that 



80 ENTIRE SANCTIFICATION. 

they were admirers of Wesley, and therefore must be 
Arminian in faith, etc. 

It is only in the advocacy of the experience and doc- 
trine of entire sanctification that men wax so liberal as to 
say, ^^Call it what you please f or "^^I don^t care what you 
call it/^ This, so-called, broad and liberal method of 
speaking of the experience of sanctification would not be 
permissible or tolerated in other matters. Very few 
parents would be ready to say to the community at large, 
concerning their own children, ^^Call them what you 
please/^ or ^^I don^t care what you call them.^^ No, they 
would insist that the name they themselves had given 
the children should be recognized. And so it should be. 

Then what right have we to speak of an experience which 
God Himself has named, by some other name than that 
given by Himself? The fact that the name may not bw 
a popular one, or does not meet with our fancy, woula 
surely not justify us in trying to change the name, or in 
saying, ^Tall it v/hat you please.^^ While we may not 
insist on the use of just one term, we would insist that it 
is most consistent and proper to use the terms found in 
the Bible, and so call the experience God has given by 
the names He has given to the experience. To speaii 
of the experience of sanctification as a ^"^deeper work of 
grace,'^ or a ''higher life/' or ''a great blessing/' etc., may 
be beautifully indefinite, and not occasion offense to any- 
one, save the Spirit^ but it is always evasive^ and an 
evidence that there is yet an unwillingness to go without 
the camp and bear His reproach. Jesus said, ''Whosoever 
shall' be ashamed of Me and of My words, of him shall the 
Son of Man be ashamed.'^ 



SANCTIFICATION, OR "'CALL IT WHAT YOU PLEASE."' 8l 

We have heard it said^ by those who declare there is 
nothing in a name^ that ^^a rose would be just as beautiful 
and fragrant if called by some other name/^ While that 
may be true^ we would nevertheless insist that it would be 
very misleading — and an evidence of ignorance or willful 
deception — to call a rose a dandelion or a pumpkin vine, 
or ^^Call it what you please/^ Unless you call it a rose, 
no one would be likely to know what was meant. While 
it might not effect the rose to call it by some other name, 
it would certainly affect anyone who might be desiring or 
seeking for a rose. So it is certain only they who use 
the definite terms of the Scripture succeed in leading per- 
sons into the experience indicated by those terms. Hence 
it is that when men preach sanctification in a vague, 
indefinite manner, no one knows what they are talking 
about — no one is offended — and no one seeks and obtains 
the experience. 

Zachariah^s mouth was never opened until he called his 
child by the name God himself had given. But when he 
wrote, ^^His name is John,^^ ^"^his mouth was opened im- 
mediately, and his tongue loosed, and he spake and praised 
God.^^ Give the child the name that God has given — ' 
"sanctification,^^ "holiness,^^ "perfect love,^^ etc., and people 
will know what you are talking about. Amen! There 
is perhaps no word in the English language the devil hates 
more tremendously and that God loves and blesses more 
abundantly than the uncompromising use of the word 
"Sanctification.^^ When people do not love this term, it 
is invariably because they lack the experience. As soon 
as the experience is obtained the v/ord ceases to be ob- 
jectionable and becomes most delightful and attractive. 



S2 ENTIRE SANCTIFICATION. 

IF SANCTIFIED, HOW COULD A PERSON SIN? 

This is a question which seems to distress some people 
rery much. They ask the question with that seriousness 
that would give the impression that they would regard it 
a great calamity and misfortune should one become so 
thoroughly saved as to be entirely free from sin. The 
inference is that they desire a little license or liberty 
to sin occasionally, should they desire so to do, hence they 
would not be willing to have the Lord sanctify them, 
and thus deprive them of this privilege. Of such we can 
only say, there is no occasion for their being exercised on 
the subject of sanctification. Such persons have not reached 
the place where sanctification begins. A person who has 
not yet fully abandoned and renounced all sin is not 
justified and therefore is no proper candidate for sancti- 
fication. 

Touching the question, ^^f sanctified, how can a person 
gin?^^ we would answer, just as Adam and Eve, who were 
holy and in the image of God could sin ; and just as angels 
who were holy and in the very presence of God in a holy 
heaven could sin, just so they who have been sanctifieJ 
may again yield to temptation and fall into sin. Sanctifi- 
cation does not exempt men from temptation ; and neither 
does sanctification destroy the free agency of man, and so 
change him into a machine. A sanctified man still ha.<? 
the exercise of his own free will, and hence has the power 
of choice, and therefore can choose that which is for- 
bidden. 

Because Adam and Eve yielded to temptation and there- 
by made a wrong choice, is not in evidence that they had not 



IF SANCTIFIED, HOW COULD A PERSON SIN? 83 

been created holy and in the image of God. If the reader 
will explain how holy angels could sin^ and how Adam 
and Eve could sin^ they will have explained how a sancti- 
fied person might sin. 

Sanctified people do not say that they have not the 
power to sin^ or could not sin if they wanted to, as 
they are frequently charged. But they do say that they 
have reached a place where they do not want to sin, and 
where they have power not to sin, and where there is 
no occasion or necessity to commit sin. In the language 
of John Wesley to Miss Jane Hilton: *Two things are 
certain: the one, that it is possible to lose even the pure 
love of God; the other, that it is not necessary, it is not 
unavoidable; it may be lost, hut it may he hept/' — Works, 
vol, 7, p. 43. 

However, sanctified people have just as much right to 
commit sin as people who are not sanctified. No one has 
license or liberty to commit sin. "He that commiteth sin 
is of the devil.^^ We do not teach that men should seek 
eanctification in order to quit sinning ; a person has to turn 
from and forsake all sin before God will ever hear him and 
pardon him. ''If I regard iniquity in my heart, the Lord 
will not hear me.^^ A man must go out of the sin bus- 
iness before God will ever save him. Genuine convic- 
tion and repentance will result in the abhorrence and for- 
saking of all sin. 

"What then is the advantage in being sanctified?" Much 
every way; while there is yet the possibility of a man losing 
this grace out of his heart and committing sin, the inward 
responses to the temptations of Satan without, have ceased 
in the sanctified soul, hence the probabilities and liabili- 



84 ENTIRE SANCTIFICATION. 

ties to commit sin are not near so great;, as where there 
is evil within and a foe without. When inbred sin is 
eradicated, and the inward conflict has ended, there is a 
free hand to cope with the enemy without, and therefore 
victory more easy. 



WHAT BECOMES OF PEOPLE WHO ARE NOT 
SANCTIFIED? 

Sanctification is the act of divine grace whereby we are 
made holy. It is certain that nothing unholy can enter 
heaven. Hence we read, Heb. 12:14, ^ToUow after peace 
with all men, and the sanctification without which no man 
shall see the Lord.^^ (Kevised version). If Christ had not 
regarded our sanctification as necessary and essential to 
our salvation, He certainly would never have ^^suffered 
without the gate that he might sanctify the people with His 
own blood.'^ (Heb. 13 :12). The carnal mind or inbred 
sin is unholiness, and cannot enter heaven. Will God 
receive into heaven the carnal mind which is the very 
quintessence of enmity against Himself? l^ever. While 
justification gives us the right to heaven, it requires entire 
sanctification to give us the fitness for heaven. So the 
question, ^^May I not get to heaven without sanctification?^' 
is not a proper question for any Christian to ask, seeing 
that without holiness no man shall see the Lord. The 
proper question Christians might ask is. How long can I 
refuse and reject holiness and still remain justified? No 
man is condemned or lost because he was born into this 
world with the carnal mind or inbred sin in him; but all 
men will be condemned and lost for rejecting the light 



WHAr BECOMES OF PEOPLE WHO ARE NOT SANCTIFIED? 85 

and refusing to be sanctified wholly. ^^This is the con- 
demnation^ that light is come/^ The measure of our light 
is the measure of our responsibility. To refuse holiness 
is to disobey God; and disobedience is sin^ and sin brings 
guilt and condemnation and death. A man is not con-- 
demned for having been born with sin in him; it is nou 
the result of his volition^ or an act of his part. This 
was transmitted to us by the laws of heredity as a result 
of Adam^s disobedience; we are not condemned for some- 
thing we have not done. Condemnation can only set in 
.with reference to inbred sin^ when we neglect and refuse 
to walk in the light, and so disobey God. Condemned, 
not for having inbred sin^ but for disobedience in refusing 
deliverance from the same. Here is where many lose 
their justification and utterly backslide. A person under 
condemnation is not eligible to sanctification, but has 
need of pardon. Conviction of need and condemnation 
for disobedience are two different things. 

But it is urged by some that their friends and loved 
ones had never heard it preached and so had not refused 
sanctification and yet they had certainly died triumphantly 
and gone to heaven. If they did not hear it preached and 
knew nothing about their privilege in this matter, then 
they did not disobey God by refusing and rejecting it; 
and here the case differs with that of the objector. We 
see that walking in the light is essential and the condition 
of continued' justification. Whoever walks in all the light 
he has and so retains justification, unquestionably enters 
heaven. We will endeavor to illustrate this point by the 
explanation of another point. By way of illustration we 
will consider the infant in its innocency. All infants dy- 



86 ENTIRE SANCTIFICATION. 

ing in innocency go to heaven, and yet it is trne of all 
children, as David said of himself, '^Behold, I was shapen 
in iniquity; and in sin did my mother conceive me." 
(Ps. 51:5). To condemrt the babe for something it 
did not do, and knows nothing of, would be unjust; 
to receive it into heaven with the evil nature or carnal 
mind which was born in the child, would be to admit sin 
into heaven. So the only explanation or solution of the 
problem is, the child by virtue of its innocence, at the mo- 
ment of its d-eath, that had the unconditional benefit of the 
atonement and the application of the blood of Jesus to 
cleanse it from inbred sin, and then went sweeping through 
the gates. While we never had committed any sins, and 
so had no sins pardoned, it was cleansed by the blood of 
Jesus from inbred sin — the root of all sin — and so with 
all the redeemed. ^'^Washed in the blood of the Lamb.^^ 
Some urge that the babe is born pure, but in so saying, 
they rule the child out of the atonement; for if the child 
is born pure and dies in its innocency, it would need no 
Savior, nor atonement, nor shed blood, but would be pure 
by virtue of its birth. 

So if a justified man has walked in all the light he has 
had, and has had no knowledge of his need or privilege of 
being cleansed from inbred sin, it would be unjust to 
condemn him for that which he did not do, and knows 
nothing of ; on the other hand to take him into heaven with 
inbred sin would be to admit of sin into heaven ; so we are 
compelled to concede and glad to believe that such have the 
nnconditional cleansing from inbred sin at the moment 
of their death, by virtue of the fact that they had walked 
in all the light they had; not that death cleansed them^ 



I CANNOT SEE INTO SANCTIFICATION. 87 

for death has no saving power, but at the moment of their 
death the blood of Jesus cleansed them from inbred sin, 
and they went sweeping through the gates washed in the 
blood of the Lamb. This has been designated as dying 
grace; but even in such a case, sanctification was a second 
experience. We may not wait to be cleansed at death 
because of the light that has come to us, the refusal of 
which would be disobedience and sin, and so would for- 
feit to us our justification. ^^If we walk in the light, as 
He is in the light, we have fellowship one with another, 
and the blood of Jesus Christ, His Son, cleanseth us from 
all sin.'' I. John, 1 :7. 



"I CANNOT SEE INTO SANCTIFICATION.*' 

The caption of this article is an oft-repeated statement 
made by persons who hesitate in seeking the blessing of 
entire sanctification when urged to do so. By this they 
mean to say, they do not imderstand the subject, and 
therefore refuse to seek it. 

To such we say, if a sinner refused to seek pardon until 
he could "see into it," and understand all about the modus 
operandi — ^he never would be saved. The facts are, no 
man can understand or explain all about the science or 
philosophy of the new birth, nor any other experience 
divinely inwrought. Nevertheless, multitudes who have 
believed and entered in, are glad witnesses to the glorious 
facts of a personal experience both to the regenerating 
and sanctifying power of God. 

No man is required to ''see into it," or understand all 
about it, either before or after the experience. One may 



88 ENTIRE SANCTIFICATION. 

understand little or nothing about surgery and yet may 
experience the amputation of a finger or some other mem- 
ber of the body. It is enough that he who performs the 
operation understands the how sufficiently to accom- 
plish what needs to be done. 

With most people it is not so mjuch mental difficulties 
that keep them out of the experience, as it is heart diffi- 
culties; something the heart is not willing to yield to 
God. When persons are willing to ^^see into sanctifica- 
tion/^ it is not difficult to make them understand at least 
the theory of sanctification as a second experience. 

To such an one we would simply point out the two- 
fold nature of sin — sin as an act, committed, which re- 
quires repentance and pardon, and sin as a nature or 
principle inherited^ innate, inborn, which requires cleans- 
ing. Sins committed may be forgiven, but the sin-nature 
inherited, cannot be forgiven, because it is not something 
wo have done, or the result of any volition on our part; 
it was bom in us, and it would be folly to ask God to for- 
give that out of us, or to ask God to forgive us for hav- 
ing been thus born. In the nature of things God cannot 
forgive me something I have not done, something which 
is not the result of ray volition ; while He cannot forgive 
inbred sin, He can nevertheless eradicate, destroy and 
cleanse out of the heart the very sin-nature, ^^and purify 
unto Himself a peculiar people, zealous of good works.^^ 

This is just what He proposes to do, and that brings an 
experimental knowledge of sanctification. Any one walk- 
ing in the clear light of justification will soon discover 
within himself the presence of this ^^evil nature,'^ mani- 
festing itself in anger, pride, fear, doubt, unholy ambition, 



DARKNESS AND HEAVINESS. 89 

unholy appetites, &c., all of which is contrary to the new 
life, and thus become convinced of his need of this cleans- 
ing; this sense of need, with the knowledge that ^^This is 
the will of God, even your sanctification^^ is all that one 
needs to understand in order to obtain this glorious ex- 
perience. 

A person will know more in five minutes after receiving 
the experience than he could have known in ten years of 
reasoning and theorizing. ^^If any man will do His will 
he shall know of the doctrine/^ John 7 :17. 



DARKNESS AND HEAVINESS. 

These terms are used by many professors as synonymous^ 
but the Scriptures never use them interchangeably. While 
"heaviness'' is compatible with holiness and fellowship, 
with God, darkness is not. In 1 John 1:5, 6 we read, 
"God ig light, and in Him is no darkness at all. If we say 
that we have fellowship with Him, and walk in darkness, 
we lie, and do not the truth.^^ It is sin that brings dark- 
ness. Hence sin is spoken of as "the unfruitful works 
of darkness ;^^ the soul redeemed by grace is said to have 
been called "out of darkness into His marvelous light.'' 

Certain it is that sin beclouds the vision of the soul and 
shuts out the light of God. To say that a soul is in dark- 
ness is equivalent to saying that some sin has entered the 
heart and life, and so broken the fellowship between the 
soul and God, and consequently the soul is left ta grope 
in darkness. Seeing that God cannot countenance sin, 
we can understand why God has said, "If we say that we 
have fellowship with Him, and walk in darkness, we lie, 



90 ENTIRE SANCTIFICATION. 

and do not the truth. But if we walk in the light, as He 
is in the light, we have fellowship one with another, and 
the blood of Jesus Christ His Son cleanseth us from all 
sin/^ 

While ^^seasons of darkness^^ are not consistent with any 
degree of salvation it is well for us to distinguish between 
"darkness^^ and "heaviness/^ In 1 Pet. 1:5, 6, we read of 
a people 'Vho are kept by the power of God through faith 
unto salvation ready to be revealed in the last time, where- 
in ye greatly rejoice, though now for a season, if need be, 
ye are in heaviness through manifold temptations.^^ Sin 
brings darkness, while ^^manifold temptation^^ brings 
"heaviness.^^ Unless the soul distinguishes between the 
two, it is in danger of making shipwreck of faith. For. 
be it remembered that Satan takes advantage of our moods. 
When a soul is suffering some temptations and consequent 
heaviness, Satan is most likely to whisper to that sou!, 
^'you don^t feel as you once did, or as others say they feel," 
and then insinuates that ''the probabilities are either you 
never had the blessing of sanctification or else that you 
have lost it." And having thus taken the attention and 
eye away from Jesus to yourself, and so started the wedge 
of doubt into your soul, he will whisper most adroitly. 
*'You know you do not feel as you once did, and the prob- 
abilities are you have lost the blessing; at any rate, you — » 
not want to be a hypocrite and profess what you do not 
have, and so you better say no more about sanctification un- 
til you feel different;" having listened to the devil, and 
having first given up your faith and now given up your 
testimony — all because you were in heaviness and did not 
feel as you desired — it is easy to see that defeat is inevita- 



DARKNESS AND HEAVINESS. Ql 

ble. Many have lost their experience right at this point, 
simply because they did not -understand that heaviness was 
consistent with holiness^ and did not indicate the loss of 
divine favor. "Kept by the power of God/^ and "ready 
to be revealed in the last time/' ''though now for a season^ 
if need be, ye are in heaviness, through manifold tempta- 
tions.^^ 

, The same persons of whom He said they had a "lively 
hope/' and were "elect according to the fore-knowledge of 
God/' and ''ready to be revealed in the last time/' are still 
subject to temptation and seasons of heaviness. The fact 
that there was heaviness did not indicate that they were 
not "kept.'' 

It is well to remember that it is impossible for any- 
one always to feel just the same, and that God has never 
told us to feel, nor required any certain amount of feel- 
ing. It is not by our feeling but by ourl faith that we stand 
and honor God. Temptations will come, but temptation 
is not sin. We are told to "count it all joy when ye fall 
into divers temptations.'' If the devil is after you it 
proves he has not got you, and because of this you may 
well rejoice. Not only so, but the trial of your faith will 
mean the development and perfecting of your faith which 
will bring "a far more exceeding and eternal weight of 
glory/' both in this world and the world to come! 



92 ENTIRE SANCTIFICATION. 

THE WITNESS OF THE SPIRIT. 

God does not purpose that we should be left in doubt and 
uncertainty relative to things pertaining to our eternal 
salvation. Hence we read, when a soul has truly repented 
and been regenerated by the HolyGhost, and adopted 
into the family of God, that, "^"^The Spirit itself beareth 
witness with our spirit, that we are the children of God/' 
(Eom. 8:16). 

And just as certainly and distinctly as the ^^Spirit it- 
self beareth witness with our spirit, that we are the child- 
ren of God,^^ so surely He in like manner bears witness 
to the subsequent work of Sanctification. We read in 
Hebrews 10 :14-15, ^Tor by one offering He hath perfected 
forever them that are sanctified, whereof the Holy Ghost 
also is a witness to us.^^ 

To what intent is the witness of the Spirit if it is not ^ 
to give us positive assurance and knowledge of our rela- 
tion to God. Hence none should take things for granted 
and assume and presume that they are in possession of 
grace to which the Spirit does not bear witness. This was 
the teaching of Mr. Wesley: ^^None, therefore ought to 
believe that the work is done till there is added the testi- 
mony of the Spirit witnessing his entire sanctification as 
clearly as Ms justification/' (Plain Account p. 70.) 

However, we would note that faith precedes, or rather 
is the condition of the witness of the Spirit. We 
cannot come into possession of either justification or 
sanctification until we believe for it; and we cannot exer- 
cise heart faith until we come on believing ground, where 
every scriptural requirement has been complied with. So 
the divine order is that we first meet the conditions — pay 



THE WITNESS OF THE SPIRIT. *93 

down the price — and having done this, which is our part. 
we now believe that according to His promise God does 
now perform and accomplish His part; and that when we 
thus come where the soul "believeth on the Son of God 
(for the blessing sought) he hath the witness in himself 
That is, the instant faith really lays hold on the promise 
God sends a telegram from the skies by the Holy Ghost 
that the bank of Heaven has honored the draft and 
^^counted^^ out to us the sum that faith had appropriated. 
The man or woman who has this certificate, bearing the 
witness and signature of the Holy Ghost, has no oc- 
casion to ''ho'pe" he has the blessing, nor will it matter 
much to him what any person may think or say about it, 
even though he be the preacher, presiding elder or bishop. 
seeing he has heard from heaven. He does not require 
visions nor the witness of meii and angels, having heard 
from higher authority. 

What constitutes the witness of the Spirit? This may 
be difficult to explain, seeing the Spirit has innumerable 
ways of bearing witness. In brief, the witness of the spirit 
is the divine assurance, the voice of God in the soul, that 
gives the conviction or knowledge to our inner conscious- 
ness, that the blessing sought is now mine. Many have 
supposed that it consisted in great ecstacies and raptur- 
ous joy; or a something in which one would experience a 
sensation similar to that which one might realize in tak- 
ing hold of some galvanic battery. That there are cases 
where such manifestations are experienced we do not ques- 
tion. But it is nevertheless well to remember that the 
Holy Spirit can bear testimony to our inner consciousness 
without exciting our emotions. It inay be just an un- 



94 ENTIRE SANCTlFlCAtlON. 

mistakable impression or conviction that will bring great 
qnietude and restfulness ; a divine enabling to appropriate 
and consciously rest on the Word of God. 

It was the same Holy Spirit who came upon Jesus in 
the form of a dove^ that came upon the desciples as ^'a 
rushing mighty wind/^ There is not much demonstration 
in a dove^ — ^simply the gentle, subdued cooing. Perhaps 
we are safe in saying that the manifestations of the Spirit 
are rather the result of the witness of the spirit. We are 
not to seek any certain manifestation, but we are to be 
lieve God, and then the Holy Ghost will bear witness, and 
lift us out of the region of doubt and uncertainty into 
assurance, knowledge and victory. ^^It is the Spirit that 
beareth witness because the Spirit is truth. (1 John 5 :6.) 



"HIM" OR "IT." 

Under tHe pretext of advanced spirituality, we some- 
times hear men say, with a very significant shrug of the 
shoulders and shake of the head, it is not an ^^it" they 
want, or have, but ^Tlim," meaning the Holy Spirit. 

Now, all this sounds very nice, and to the unsophisti- 
cated, has the semblance of deep spirituality and superi- 
ority of experience ; but the Bible student with experience 
and knowledge of the Satanic devices, and traits and tricks 
of the "old man,^^ at once understands that in most in- 
stances such a speech is simply a "take off," and an evas- 
ive dodge gendered by a lack of spirituality and antipathy 
to a definite experience of heart purity obtained by en- 
tire sanctification. We have found that the carnal mind 
does not object to seeking a "deeper work of grace," or, 



95 

*^a baptism of power for service/^ or, ^^more of the Holy 
Spirit/' so long as there is no insistence on the eradica- 
tion and destruction of the sin-nature — the self -life. 

In this same connection we hear it said, ^^it is not the 
blessing we want, but the Blesser." This is about equiva- 
lent to saying, ''it is not the sunshine I want, but thn 
sun;" or, *'it is not water I want, but the fountain/' But 
what is the sun for but to give forth sunshine; what is 
a fountain for but to give forth water; and what is a 
Blesser for but to bestow blessings? Even so ''He" — the 
Holy Spirit — comes into the heart to do certain things in 
ns and for us. 

Paul was never beyond speaking of 'T3lessings,'' and 
burst forth in thanksgiving for the same: ^^Blessed be the 
God and Father of our Lord Jesus Christ, who hath blessed 
us with all spiritual hlessings in heavenly places {things j 
marg.) in Christ: according as He hath chosen us in Him 
before the foundation of the world, that we should be 
holy and without blame before Him in love.^^ Eph. 1 :3-4. 
In writing to the Eomans he said, ^^I am sure that when 
I come unto you, I shall come in the fullness of the ilessing 
of the gospel of Christ/' Eom. 15 :29. 

He also spoke of an ^'it,'' to "the church of the Thes- 
salonians which is in God the Father and in the Lord 
Jesus Christ ;'' after praying in their behalf, "the very 
God of peace sanctify you wholly,'^ he assured them, by 
Baying, "faithful is He that calleth you, who also will do 
IT/' 1 Thess., 5:23-24. In connection with the historic 
Pentecost we read, "And suddenly there came a sound from 
heaven as of a rushing mighty wind, and IT filled all 
the house where ttey were sitting. And there appeared 



96 ENTIRE SANCTIFICATION. 

unto them cloven tongues as of fire^ and IT sat upon each 
of them/^ So we see there was an ^'it'^ in connection with 
the Pentecost, hence this termi should not be very ob- 
jectionable. 

We would insist that before any one can have the Holy 
Spirit in His indwellings abiding presence and pente- 
costal fullness^ he must receive the ''it" of sanctification, — 
that is, the cleansing of the heart from inbred sin. "Faith- 
ful is He that calleth you, who also will do it.^^ If we would 
have the ^'Blesser^^ we must have the ^TDlessings/^ to the 
end "that we should be holy.^^ Well for us if we have 
*'the fullness of the blessing of the gospel of Christ/' 
then there will be no objection to "it/' and no occasion or 
disposition to use evasive terms. 



DIVINE GUIDANCE. 

A truly consecrated soul will have no struggle about 
doing what it apprehends and knows clearly to be the 
will of God. If truly consecrated it was settled once for 
all that knowing the will of God, there must be unhesi- 
tating obedience. However, consecrated souls may at 
times have some difficulty in discerning clearly and know- 
ing positively what is the will of God concerning some 
given matter. It is the purpose of the writer to suggest 
a few general principles whereby the soul may be able to 
"try the spirits whether they are of God/' when there are 
conflicting voices. 

First. Any leading or impression that may come should 
have a rigid comparison with the Word of God. The 
Spirit of God never leads any one contrary to the written 



DIVINE GUIDANCE. 97 

Word of God. The Spirit and the Word agree. When 
there is the least divergence from the spirit of the Word, 
or conflict with any passage of the letter of the Word of 
God^ the leading or impression is from the devil. 

Second. False spirits always plead personal and tempor- 
al interests^ such as gain^ or pleasure^ or ease, or popularity, 
whereas the Spirit of God always pleads the glory of 
God, the salvation of souls and the rewards eternal. Ask- 
ing the question as to where or how we may win the most 
souls, or best promote the glory of God will bring the an- 
swer to many perplexing problems. 

Third. A false spirit will invariably drive, so that there 
is little or no time for meditation, deliberation and prayer, 
and the soul becomes confused, and chafed, and bewildered^ 
and distressed, whereas Jesus invariably leads and in- 
clines, and wooes, and draws the soul, by working in us. 
^T)oth to will and to do of His good pleasure.^^ Satan 
drives. "He brake the bands and was driven of the devil.'* 
Jesus leads. "When He putteth forth his own sheep He 
goeth before them, and the sheep follow Him.^^ Jesus leads, 
and there is always time for deliberation and prayer. 

Fourth. The use of sanctified common sense. The soul 
truly and really led by the Spirit can not be charged with 
folly, as He never leads any one to any thing foolish, or 
contrary to good, sound, sanctified common sense. The 
gray matter in one^s skull is for use. True, God may call 
a man to do that which is above or beyond human com- 
prehension, so that the human mind may not understand 
the why and the wherefore, and men whose minds are dark- 
ened by sin may pronounce the act of obedience as foolish, 
nevertheless the vindication for the act will finally come. 



gS ENTIRE SANCTIFICATIOH. 

if in keeping with good sanctified common sense. We 
are supposed to use all the sense God has given us^and may 
rest assured that He will never direct to foolishness. 

Fifth. Providential indications should ever be taken 
into account. The leadings of God and the providences of 
God will invariably harmonize. 

If the Spirit of God leads a man to a certain work, 
along a given line, the hand of God by His providences, 
will open the door and open the way for the accomplish- 
ment of the same. God never leads a man to do the im- 
possible. He will provide the means, and the way for 
the accomplishment of His own will and purpose. So there 
need be no throwing down of doors, upon our part, but 
simply the entering of the open door. 

6. Entire consecration must ever be the attitude of the 
soul that would make no mistake, but discern plainly the 
will of God. When there is no pre-arranged plan or pro- 
gram, and no personal preference or choice but the will 
of God, the vision is undimmed and the voice of the Good 
Shepherd unmistakable. 



"SINLESS PERFECTION." 

"Sinless perfections^ is a term used only by those who 
deny the possibility of any perfection. We are frequently 
asked, "Do you believe in sinless perfection P^^ Our answer 
is, "We never use that term, first, because it is an unscrip- 
tural term, and, second, because it is an ambiguous term. 
It all depends on what is meant by the term "sinless per- 
fection.' '' 



Sinless perfection. gg 

In asking the question^ '^Do you believe in sinless per- 
fection/' they usually mean to say, ^^Do you believe in be- 
coming so good and holy you could not sin if you wanted 
to?'' We answer, if this is meant, ^'No, we do not believe Ib 
^sinless perfection/ ^* 

But if by "sinless perfection^^ is meant a salvation that 
saves men perfectly from all sin, we would answer in the 
affirmative, and insist that the Bible teaches that sort of 
''sinless perfection." We insist that if Jesus Christ can 
save a man from any sin. He can save Him from all sin. 
This is the promise, ''If we walk in the light . . . 
the blood of Jesus Christ His Son cleanseth us from all 
sin/' 1 John 1 :7. 

While we do not teach or believe any man can become so 
good and holy he could not sin if he wanted to, we do 
believe and teach that men may be so thoroughly saved they 
will not want to, and by the grace of God, do not commit 
Bin. We do not say, we have not power to sin, yet all may 
know of an experience where thew have power not to com- 
mit sin. ''He that committeth sin is of the devil. . . . 
Whosoever is born of God doth not commit sin.^^ 

Perfection, as applied to religious experience has to do 
with quality rather than quantity. We must ever dis- 
tinguish between purity and maturity. A child may be 
just as perfect as a child as an adult is perfect as an adult. 
If Satan can make a man a perfect sinner, then Jesus 
Christ can make a man a perfect Christian. 

Perfection is not a human attainment .It is not some- 
thing we do, so much as something God does for us. 

* The only perfection we may hope to reach is tlie perfec* 
Hon of love. That is the perfection enjoined in Matt. 5 :48. 



ICO ENTIRE SANCTIFICATION. 

All Christians have love^ but all Christians do not have 
perfect love. ^Terfect love easteth out fear: because fear 
hath torment. He that feareth is not made perfect in 
love/^ 

Who then is a perfect Christian? He whose heart is 
cleansed from all sin^ and filled with pnre^ unmixed love, 
so that he loves God with all his hearty and his neighbor as 
himself. Three tests of perfect love may be found as fol- 
lows: 

Obedience to the Word^ I John 2:5; Love one to an- 
other^ I John 4:12; Freedom from tormenting fear, I 
John 4:17, 18. 

"FIRST PURE, THEN PEACEABLE.'' 

Holiness is not only freedom from sin^ but means an- 
tagonism to sin. God not only saves men from sin, who 
will repent and walk in the light, but is unalterably op- 
posed to sin, and will punish all who resist and continue to 
sin. To be at peace with sin^is to be at variance with God, 
and to cry ^Teace, peace, when there is no peace.^^ ( Jer. 8 : 
11.) Hence we read ^^That the friendship of the world is 
enmity with God ; whosoever, therefore, will be a friend of 
the world is the enemy of God.^^ ( Jas. 4 :4.) The attitude of 
silent acquiescence is the spirit of compromise. While 
Jesus says to His blood-washed disciple, ^Teace I leave 
with you, my peace I give unto you.^^ John 14:27; He 
also says, ^'Think not that I am come to send peace on 
earth: I came not to send peace, but a sword.^^ (Matt. 
10:34.) 

The purified soul is at peace and in harmony with 
everything that is pure, but must wage an unrelenting war- 



FIRST PURE THEN PEACEABLE. lOI 

fare against everything that is evil. The same passage 
containing the injunction to ^Treach the Word/' says, 
''Eeprove, rebuke/' (2 Tim. 4:2.) 'Them that sin re^ 
buke before all, that others also may fear.'' (1 Tim. 5 : 20.) 
''Cry aloud, spare not, lift up thy voice like a trumpet, 
and shew my people their transgressions, and the house of 
Jacob their sins." Isa. 58 :1. Whosoever does this will 
incur the displeasure of those who are unwilling to for- 
sake sin, and will be regarded as a disturber of the peace, 
creating dissension and strife. ''They hate him that re- 
buketh in the 'gate, and they abhor him that speaketh up- 
rightly." Amos 5 :10. 

It is frequently urged that the preaching of holiness 
causes division in the church — and so it does — and rightly 
so. Men who do not want purity and holiness want sin. 
There is nothing else to want. And "he that committeth 
sin is of the devil." 1 John 3 :8. However, the preaching of 
holiness does not create the division; it simply reveals the 
division that already exists — and must forever exist — be- 
tween the lovers of purity and the lovers of impurity. Such 
a division is scriptural, and essential to the real progress 
of the work of God. The Apostle Paul encouraged thii^ 
division, when, referring to the "lovers of pleasure having 
a form of godliness but denying the power," he said "from 
such turn away," 2 Tim. 3 :4-5. "If there come any unto 
you, and bring not this doctrine, receive him not into your 
house, neither bid him God speed; for he that biddeth him 
God speed is a partaker of his evil deeds," 2 John 10 :11. 
It is just as much a religious duty to frown at evil as to re« 
joice in the truth. Because Eli '^frowned not"" (marg. I 
Sam., 3:13) upon his sons when they did evil, the wrath 



102 ENTIRE SANCTIFICATION. 

of God carne upon him. Before there can be scriptural 
peace there must be purity. The preaching of sanctification 
does not divide pure people^ it unites them. Jesus prayed 
'^sanctify them that they all may be one/^ John 17 :17-21. 
Not holiness^ but the lack of holiness^ is the source of di- 
vision. 

"Be ye not unequally yoked together with^ unbelievers; 
for what fellowship hath righteousness with unrighteous- 
ness? and what communion hath^ light with, darkness? 
And what concord hath, Christ with Belial? or what part 
hath he that believeth with an infidel? . . . Wherefore 
comie out from among them and be ye separate/^ 2 Cor. 
6:14:17. "Ye that love the Lord hate evil/' Ps. 97:10. 
At peace with everybody and everjrthing that is pure; but 
while we love the sinner we must be in arms and an-ayed 
against all that is evil. "First pure then peaceable.^' 



PERFECTION AND GROWTH. 

The perfection enjoined by scripture and possible for 
all Christians^ is the perfection of a heart cleansed from all 
sin and filled with purq love — the perfection of love. 

The term^ perfection^, has reference to quality rather 
than quantity. 

We have met those who objected to Christian perfection 
on the grounds that if one were perfect^ it would exclude 
the possibility of growth and development in grace. It is 
urged by such, that if one were perfect there could be 
neither necessity nor opportunity for growth. Such need 
only be reminded that Christian perfection refers to the 
quality rather than the quantity of love in the heart. All 



PEREFCTION AND GROWTH. IO3 

Christians have love; but all Christians have not perfect 
love^ which casteth out fear. 

What perfect health is to the body^ perfect love is to the 
soul. Holiness means spiritual wholeness^ or^, soul health. 
Sin is a maladv;, a disease, and is always an abnormal con- 
dition. 

Because a child enjoys perfect health is no reason why 
it may not continue to grow; the facts are, perfect health 
is the condition for growth. The child with perfect health 
will grow far more rapidly and symmetrically than will 
the child with impaired health. 

We need ever bear in mind, that it is not perfection of 
action, but perfect love, which has respect mainly to 
Jcind or quality, we are contending for. In the language 
of the Eev. J. A. Wood, in ^Turity and Maturity^^ we in- 
sist : ^^A thing may be said to be perfect when it possesses 
all the properties or qualities which are essential to its 
nature. The fruit of the Spirit is perfect when it exists 
in the soul in exclusion of every opposing principle, every 
contrary temper — perfect in quality .^^ 

As already intimated, growth in grace will be more rapid 
when the heart is cleansed from all sin and perfected in 
love, than it otherwise could be. One of the essentials to 
growth is knowledge. We can never love a person of whom 
we have no knowledge. In proportion as our knowledge 
extends, in that proportion have we an intellectual basis 
for the action of love. 

^^Accordingly, every new manifestation of God^s 
character, every new exhibition of His attributes, every ad- 
ditional development of his providences vrill furnish new 
occasions for love. It is the privilege, therefore, of a 



104 ENTIRE SANCTIFICATION. 

person perfected in love^ and consequently a holy person, 
to increase in holiness in exact proportion with his in- 
crease in knowledge/^ (Upham/^ 

When a heart is cleansed from all sin it can not be 
made any more pnre^, but there may be an unceasiing in- 
crease of pure love in a purified heart. There can be no 
growing into perfect love, since growth does not change 
the quality or nature of any thing, but there may be un- 
stinted and illimitable growth in grace when love is per- 
fected in the heart. 



WHY MEN OPPOSE HOLINESS. 

First. — Because they love sin and are not willing to 
give it u'p and turn from it. When a man is done with 
sin he wants holiness. There is nothing else to want. He 
who does not believe in holiness must believe in sin. We 
have found that the objections to holiness are more fre- 
quently the outcome of moral conditions than of mental 
difficulties. Certainly, the moral condition gives color to 
the eye. ^^Unto the pure all things are pure: but unto 
them that are defiled and unbelieving is nothing pure; 
but even their mind and conscience is defiled.^^ A man with 
a pure heart can see purity everywhere, while a man with 
sin in his heart can see purity nowhere. Our likes and 
dislikes are controlled largely by our appetency — the things 
we long for and desire ; and our desires are determined by 
the condition or nature ruling within. A turkey buzzard 
will alight upon a carcass, because such is the nature and 
desire of the bird; whereas, a humming bird will just as 
naturally alight in a flower garden, because that is the 



WHY MEN OPPOSE HOLINESS. I05 

nature and desire of the humming bird. The more wo 
are partakers of the divine nature the more intense our 
love and desire for holiness. 

Second, — Men oppose holiness because of their ignorance 
concerning the Scriptures and the power of God. As 
Jesus said to the Pharisee : ^' Ye do err^, not knowing the 
Scriptures^ nor the power of God.^^ Any person antagoniz- 
ing holiness does one of two things : either he publishes Ids 
ignorance or his infidelity concerning the Bible. The 
terms ^^holy^^ and ^^holiness'' occur more than six hundred 
times in the Bible ^and are frequently applied to human 
characters under the operations of grace. If Jesus Christ 
can save a man from any sin^ He can save him from all 
sin. Being ignorant concerning the real Bible teachings 
on this subject of holiness accounts for much of the preju- 
dice and opposition concerning it. The facts are, the 
subject of holiness is so Scriptural, reasonable and logical 
that no one can antagonize it without first mis-stating and 
misrepresenting the matter. 

Third. — In the last analysis, opposition to holiness is 
due to the ^^camal mind^ in the hearts of men, which, ^^is 
enmity against God ; for it is not subject to the law of God, 
neither indeed can be.^^ This ^^enmity^^ is innate and in- 
born, and is not only at enmity, but is within itself the 
very quintessence of ^^enmity against God.^^ In another 
place it is called, ^^our old man.^^ In opposing holiness 
this '^old man'' is actuated by the devil, and is simply 
fighting for his own life: holiness means death to the ^^old 
man/^ The ^^carnal mind'' is a condition — a principle — 
within, which cannot be pardoned, but must be eradicated 
and destroyed by the blood of Jesus. So wherever oppo- 



I06 ENTIRE SANCTIFICATION. , 

sition to the blood of Jesus manifests itself, that very op- 
position is in itself the strongest evidence of the lack and 
need of holiness. The opposition proves that the principle 
of 'enmity'' is still in the heart. 

He who does not want holiness wants ^'unholinessf or 
sin^ no matter what his profession or pretentions may be. 
All men realize the fact that holiness is necessary for en- 
tering heaven — and so^ theoretically, all men want holi- 
ness at the end of life ; but to desire holiness only at deathi 
is not to desire it at all. If there is a real desire for 
holiness, it must be in the present tense; and if holiness 
is desired in the present tense, why should there be any 
objection to a present tense experience of holiness? 

How any person can profess to love God, who is the 
very essence and embodiment of holiness, and yet be an-. 
tagonistic to holiness, is indeed a mystery. Or. how a man 
can believe God is holy, and not want to be like Him, is 
difficult to understand. ^'Every man that hath this hope 
in him (the hope of seeing Jesus as He is) purifieth him- 
self, even as He is pure.^' I Jno., 3 :3. 

JIany will admit of a relative holiness, but deny the pos- 
sibility of a positive holiness. To strive to be holier than 
in former days, does not seem objectionable, but to insist 
on being positively cleansed from all sin seems to them a 
very dangerous heresy. But to deny the possibility of being 
thus cleansed is to doubt the efficacy of the blood of Christ 
and deny the Scripture. A heart in which there remains 
any sin surely is not holy. The holiness commanded, and 
enjoined upon us, is: ^^AS He which hath called you is 
holy, SO be ye holy.^^ ^'As'' — ''So/^ would seem to indicate 
that the heart is to be positively clean. To demand a. 



WHY MEN OPPOSE HOLINESS. T07 

holy life, and yet deny me the privilege of a holy heart 
is demanding the impossible. ^Thon blind Pharisee 
cleanse first that which is within the cup and platter, that 
the outside of them may be clean also/^ 

By holiness is meant, a heart cleansed from all sin, and 
filled with pure love, so as to love God with all the heart 
and our neighbor as ourselves. There is surely nothing 
objectionable about an experience like that. A holy God 
inspired holy men by the Holy Ghost to write a holy 
Bible to tell us that Christ died to make us 
holy, and that we must be holy in order to enter a holy 
heaven and associate with holy angels and dwelll with a 
holy God. 



I08 ENTIRE SANCTIFICATION. 

DEFINITENESS. 

The importance of being specific and definite can 
scarcely be exaggerated. A preacher may preach on re- 
pentance or the new birth in an indefinite way for a whole 
year^ and no one will be awakened or converted. In like 
manner he may preach about sanctification and holiness 
in an indefinite way, and no one will be offended and no 
one will seek and obtain the experience. This is the diffi- 
culty with much of the preaching of these days; it is all 
of the sheet-lightning sort, and strikes nowhere. God^s 
truth will not return void, and if preached explicitly, 
specifically, and definitely will invariably precipitate a 
revival along the lines of truth thus emphasized. A 
preacher who aims at nothing definite, and deals simply in 
glittering generalities should not be disappointed if his 
ministry is unfruitful. Mach of the preaching of these 
days reminds one of the dudish preacher, who had some 
convictions of truth, but feared that by being too definite 
and specific he might offend his congregation, and hence 
endeavored to round the corners by saying, "You are all 
sinners,— so to speak; unless you repent^ — to a certain ex^ 
tent; and be converted— fo a certain degree, you will all 
be damned — in a certain measure'' Of course no one is 
offended and no one is helped. 

Holiness will not win and prosper where men generalize 
either in sermon or testimony. Presumably all preachers 
think they are lifting up the standard of holiness, — and 
indeed many of them do preach some good doctrine — ^but 
neutralize it all by apologizing and generalizing before 
they finish, and no one gets the experience. Of course it is 
diffiicult to preach an experience and lead others into an 



DEFINITENESS. lOQ 

experience that one does not him&elf enjoy. We venture 
the assertion that any preacher who is called of God, 
who will himself seek and obtain the experience of sancti- 
fieation, and will then explicitly and definitely preach it, 
and bear definite testimony, can have a revival almost any 
time and anywhere. "WTien not willing to do this, he 
must content himself with failure, so far as soul saving is 
concerned, and let himself down easy by saying, "the 
people are Gospel-hardened,^^ or, "conditions and circum- 
stances were unfavorable.^^ As Mr. Wesley observed, con- 
cerning the failure of certain Methodist preachers on 
Laimceston Circuit, "either they did not speak of per- 
fection at all (the peculiar doctrine committed to our 
trust) or they speak of it only in general terms, without 
urging the believers to go on unto perfection, and to ex- 
pect it every moment. And wherever this is not done the 
work of God does not prosper .^^ (Vol. 4, p. 459.) 

This same principle obtains in seeking God. A person 
may pray for pardon in an indefinite, round-about way 
for fort}^ years and never get it; but finally he becomes des- 
perate and strikes out across lots, definitely asking God 
to forgive his sins, and is soon the glad recipient of the 
grace he sought. In like manner a Christian may pray 
in a vague indefinite manner, ^'create within me a clean 
heart,'^ "give me more religion,^^ etc., etc., and never get 
it. Finally in the desperation of his soul, he cries out 
definitely, "sanctify me whoUy,^^ ^'take inbred sin out of my 
heart,'^ "deliver me from the carnality of my heart,^' etc., 
and soon obtains the blessed e:^perience of entire sancti- 
fication. WTienever a soul is definite wifh God, God will 
be pleased to be definite with that soul. 



no ENTIRE SANCtlFiCATION. 

Jesus taught us this when He said^ "if a son shall ask 
bread of any of you that is a father, will be give him a 
stone? or if he ask a fish will he for a fish give him a 
serpent? or if he ask for an egg, will he offer him a 
scorpion?'^ The thought is that we should ask definitely 
for what we want, and then expect to receive exactly what 
we have asked for. Be definite in preaching, in prayer, 
and in testimony and a definite work will be accomplished. 

Amen. 



CONSECRATION AND SANCTIFICATION. 

Consecration is not entire sanctification. Consecration 
is a human act, whereas sanctification is a divine act. 
Consecration is what you must do in order that God may 
sanctify you wholly. 

Many have confounded consecration with surrender, 
and so insisted that they consecrated all and were wholly 
sanctified when converted. This is unscriptural and un- 
reasonable. We ever need to rememjber that our attitude 
toward God, as sinners, was that of a rebel — rebelling 
against the government of heaven; and as rebels we could 
simply surrender, and take the oath of allegiance to 
heaven^s king. This surrender was made because of the 
fear of the results and penalties of sin, and because Jesus 
had conquered us. With many of us conviction for sin 
became so intense we were literally compelled to surrender 
or consent to be damned. Not so in consecration. Conse- 
cration is rather the glad, free-will offering of our all, 
including ourselves, to Jesus because of the love in our 
hearts for Him ; the constraint of love. 



CONSECRATION AND SANCTIFICATION. Ill 

The penitent sinner surrenders that which is evil in order 
that Jesus may receive and forgive him; the child of God 
consecrates himself and his all that is good in order that 
God may purify and use him. 

Nowhere in scripture is a sinner exhorted to consecrate ; 
nor has he anything to consecrate. But in writing to 
Christians^ the Apostle says, "I beseech you, therefore, 
brethren, by the mercies of God, that ye present your 
bodies a living sacrifice, holy, acceptable unto God, which 
is your reasonable service.^^ As sinners we were ^'dead in 
trespasses and sins,^^ and therefore could mot present 
ourselves '^a living sacrifice" until after we were ^'^quick- 
ened^^ by the Holy Spirit. This exhortation is to the 
''brethren/^ Why should they be urged to thus present 
themselves if they had already done so, at the time of their 
conversion ? Not the judgments of God, and the wrath to 
come, but ^^ the mercies of God^^ are urged as the reason 
for this consecration. If this offering of ourselves to God 
is but *^our reasonable service^^ then anything short of 
this must be unreasonable. 

We have no sympathy with modem consecration meet- 
ings which call every two weeks for the re-consecration of 
ourselves to God. We might as consistently urge that 
people should be re-married every two weeks. Consecra- 
tion means the solemn devotement and deeding over to 
God ourselves and all that pertains to us — all we know 
and all we don^t know — for time and eternity. Where such 
an agreement is once entered upon, there remains nothing 
to consecrate, and certainly nothing to reconsecrate, while 
time lasts. After all is given to God it no longer belongs 
to us. The term re-consecrate would indicate that we 



112. ENTIRE SANCTIFICATION. 

had taken something back; such an act would be stealing, 
and would require repentance. After a consecration is 
made, which comprehends all, for time and eternity, it 
may nevertheless be a pleasure at times to walk about the 
altar and look up into the face of Jesus and tell Him 
you mean it more than ever, and so intensify your con- 
secration. 

As in the case of Abraham and Elijah, when the sacri- 
fice is complete upon the altar of God, the fire will fall- 
There is no occasion to sing, 

''I'm waiting for the fire/^ 

The faithfulness of God and the present tense of every- 
promise is the guarantee of a present tense work. Let 
there be definiteness in the consecration — consecration for 
the purpose of being made holy— and we will still find 
that, ^'Whatsoever toucheth the altar shall be holy/^ 
Consecrate not to a work, or cause, but to God, and then 
trust Him to sanctify you wholly. 



SANCTIFICATION AND PERSONALITY. 

Sanctification does not destroy our individuality or 
peculiar traits of personality. It simply destroys inbred 
sin out of the heart. The facts are, that by delivering the 
soul from the bondage of fear touching the opinions and 
criticisms of men, and from the grave-clothes of carnality, 
it bounds into liberty, and hence more fully asserts and 
manifests the real personality of the individual. Sancti- 
fication brings people down from their stilts, and putting 
on of airs and takes away all the strut and swagger and 



SANCTIFICATION AND PERSONALITY. II3 

makes them act natural. It gives to men a sort of super- 
natural naturalness. 

Much of the ordinary religious exercises are wholly un- 
natural, because of the unnatural tones of the voice, the 
strained attitudes, affectations, and the fear that some one 
might criticise, and the desire to make a favorable impres- 
sion. There are those who can speak fluently on almost 
any subject, but when they come to speak in a religious 
service they can only repeat some little stereotyped state- 
ment ; others, who are naturally demonstrative, rather than 
be regarded as enthusiasts, will quench and grieve the 
Spirit, by poking a handkerchief into the mouth, etc., all 
of which is unnatural. 

One of the beauties of sanctification is that it makes 
people ^^free indeed,^' and without having their thoughts 
fixed upon themselves they are simply passive and pliable 
in the hands of the Holy Ghost. 

While we believe that '^the spirits of the prophets are 
subject to the prophets,'^ (I Cor. 14:32), and there- 
fore may not plead for demonstrations which would do 
injury either to the bodies of men, or destroying furni- 
ture, etc., indulging in all sorts of antics and con- 
tortions, yet we must accord to men the utm'ost liberty 
in the Holy Ghost, to manifest, according to their own 
personality, the Spirit and power of God in their own 
hearts. 

God evidently loves variety in nature and so, doubtless, 
does in the kingdom of grace. He certainly does not want 
His children to ape and mimic each other. Some one 
has said, there are many kinds of ^^tators,^^ but the worst 
kind of ^'tators^^ are the imi-tators. We have seen where 



114 ENTIRE SANCTIFICATION. 

a churchy or, indeed, an entire denomination took on cer- 
tain tones of voice and forms of expression, imitating 
certain whines, and shouts, until' yon could tell the instant 
3'ou heard them speak, just what creed they had subscribed 
to. The whole thing was unnatural, unscriptural, and 
without excuse. 

God has given to every man a distinct personality, and 
those distinguishing marks of personality may be branded 
by others as eccentricities, oddities and singularities, but 
under the sanctifying power and blessing of God may 
become a source of strength and gloriously effective for 
God. 

To be just as natural and free in a religious service as 
one would be anywhere else, is surely the privilege of 
every Christian. If God had wanted us to be like some 
one else. He would undoubtedly have made us so. He 
never intended that the layman should imitate the class- 
leader; and the class-leader the local preacher, and the 
local preacher imitate the pastor; and the pastor imitate 
the presiding elder; and the presiding elder imitate the 
bishop or college president, etc. If He has called you to 
a certain work it is evident the Lord needed and wanted 
a person just like you, hence has chosen you. So let Him 
sanctify you and enable you to be perfectly natural — ^to 
be real to yourself — ^in the Holy Ghost. 

Amen. 



HOLINESS ESSENTIAL TO REVIVALS. II5 

WHY THE PREACHING OF HOLINESS IS ES- 
SENTIAL TO REVIVALS. 

First: The preaching of holiness is essential because 
holiness is the divine standard which God would have us 
lift up. He who does not believe in holiness must believe 
in sin. To deny the possibility of holiness in this life is 
equivalent to saying Jesus can not save from all 
sin. Men must understand that in order to be saved 
at all they must abandon and forsake all sin. Even sin- 
ners recognize that a ^^sinning religion^^ does not com- 
mend itself, and admit that holiness is the true standard. 
They naturally and most truthfully reason concerning 
professors of religion who insist they cannot live without 
sin, that they are just as good as those professors, since 
they are both living the same way. 

Second. The definite preaching of holiness is always 
strengthening and stimulating to those who are Christians, 
as it edifies them, and brings them> to see their need and 
privileges, and so stirs them up to more diligent heart- 
searchings and consequent calling upon God. Thus the 
revival begins where a true revival must always begin. 
Whenever the children of God get out into the tides of 
full salvation, and hence have the joys of salvation, and 
are free and impelled to service by the fullness of the 
Spirit, sinners invariably come undier conviction*^, and 
begin to seek God. Jesus said, in speaking of His dis- 
ciples, concerning the Holy Spirit, "And when he is come 
(to you who are Christians) He will reprove the world of 
sin and of righteousness.'^ Generally speaking, Christiana 
lack the fullness of the Spirit and consequently there is no 
conviction. The Holy Spirit does the work of conviciton 



Il6 ENTIRE SANCTIFICATION. 

miost generally through the overflow of Christian hearts 
Third. The preaching of holiness is essential that by 
contrast sinners may see their distance from God. A man 
may never realize his poverty until he stands by the side 
of some multi-millionaire; or how ignorant he is, until 
he comes in contact with those who are far advanced along 
intellectual lines, and are greatly his superiors; just so 
a man may never realize how sinful he is imtil he has a 
glimpse of God^s holiness. It was when Isaiah had a 
vision of the holiness of God that he began to cry out, 
^'I am undone.^' So in magnifying the holiness of God 
men will come to more fully realize the necessity of being 
holy if they would dwell with a holy God. If God is holy, 
I must be holy. 

Fourth. Then, again, the definite preaching of Iioli- 
ness at once clearly draws the lines of battfe, for there is 
nothing that the devil so much hates, and God so much 
delights to bless, as the definite preaching of holiness. 
The preaching of holiness causes agitation, and when men 
become aroused and agitated they will give attention and 
begin to think, and when they begin to think, the Holy 
Spirit has special opportunity. Where there is no agita- 
tion there is invariably stagnation. As intimated, God 
will always bless the uncompromising preaching of holi- 
ness. But some one will inquire, would you preach holi- 
ness to sinners? I would answer, ^^yes,^^ and then teach 
them that in order to reach holiness they must first re- 
pent and be born again. When God sent Moses into 
Egypt He did not tell him/ to preach to them about, or 
start them for the wilderness of Zin, but started them at 
once for Canaan, though it required two crossings to reach 
Canaan. 



HOLINESS ESSENTIAL TO REVIVALS. 117 

The objective point of all the provisions of the atone- 
ment, and of every commandment and promise in the 
Bible, is holiness. He ^Tiath blessed us with all spiritual 
blessings in heavenly things (marg.) in Christ accord- 
ing as he hath chosen us in him before the foundation of 
the world, that we should he holy and without blame be- 
fore him in love.'^ Eph. 1 :3, 4. ^^Holiness^ without which 
no man shall see the Lord/' Heb. 13 :14. 



Il8 ENTIRE SANCTIFICATION. 

SOME QUESTIONS ANSWERED. 

First, If perfect, how could there be any more growth 
in grace?'' 

This is a question often asked whenever the doctrine of 
Christian perfection is proclaimed. It need be remembered 
that Christian perfection has reference to quality rather 
than quantity. What perfect health would be to the body, 
perfect love, heart purity, sanctification and holiness is 
to the soul. Sin is a disease. Holiness which is the con- 
dition or state in which love is perfected, implying per- 
fect soul health, is recovery from the malady or disease of 
sin. 

A child may enjoy just as perfect health and be just as 
perfect as a child as an adult enjoys perfect health, and is 
perfect as an adult. And the fact that the child enjoys 
perfect health — freedom from all disease — is no reason why 
it may not continue to grow until it reaches manhood or 
womanhood. Indeed perfect health is the condition for 
rapid and sjnnmetrical development and growth. Every 
one knows that a child in perfect health grows more 
rapidly than a child that is sickly and diseased. Certain 
it is when a heart is cleansed from all sin and filled with 
pure and perfect love, it cannot be made any more pure, 
but it may enlarge and obtain more perfect love and then 
it may go on and enlarge some more and obtain some more 
perfect love; and then it miay enlarge some more and go 
on and obtain some more perfect love and thus it may 
continue ad infinitum. Amen and amen! 

Second. If the carnal nature were all destroyed and the 
heart m^ade perfectly pure and holy, cleansed from all in- 
bred sin, how could a person sin again? 



SOME QUESTIONS ANSWERED. II9 

This question is frequently asked with great seriousness, 
as though indeed it would be a great calamity should one 
become so thoroughly saved he could not sin any more. 
When one talks thus it looks a little suspicious or at least 
awakens the suspicion that such an one is not quite done 
with sin^ and so desires license or liberty to indulge in 
sin occasionally. Thank God there are some people who are 
forever done with sin^ and have gone entirely out of the 
sin business. They would still believe in holiness even if 
they knew that would fix them so they could never sin 
again. They would be perfectly ready to say^ ^^Good Lord 
if it is possible to fix me so I can never sin again, fix me 
quickly.^^ It certainly would be no very great misfortune 
to be thus ^^fixed.'^ 

But the question may be answered by asking another 
question: ^^How could Adam and Eve, who were created 
^in the image of God"* and so had no sin-ward bent, but 
were in the ^ikeness^ of God — ^how could they commit sin?^' 
or ^^How could angels, who surely have no inbred sin, but 
are pure and holy, commit sin?^^ Surely not because there 
were roots of sin, or sinward tendencies in their hearts. 
Free agency carries with it the power of choice. Sin 
is presented from without and in the exercise of his free 
agency a man can choose good or evil. ^"^But why should he 
choose the evil if there is no appetite for sin in his heart ?'^ 
It is well to remember that Satan does not present sin as 
sin, but rather as something ^^to be desired to make one 
wise^^ etc, and says, even though you do partake, ^^ye shall 
not surely die.^^ Temptation appeals to the will, and when 
the will yields and consents to the temptation, sin enters. 
Holiness does not deprive one of the iise of his volition; 



120 ENTIRE SANCTIFICATION. 

if it did man would simply be a machine. The right atti- 
tude of the will in an eternal ^^^yes'^ to God — is essential to 
the maintenance of holiness of heart. 

Third. ^'li, the "^old man is crucified/ and all inbred sin 
is cleansed out of the hearty how can the 'old man' again 
revive^ or sin enter the heart?'' 

This question^ too> may be answered by asking another 
question : ^^how did it first enter into Adam and Eve ?" It 
doubtless would enter into our hearts in the same way. As 
intimated in the answer to the question above^ the will is 
the gateway to the city of man-soul. Sin is not a material 
substance in the heart, though it is a very definite real- 
ity. Sin is often the mis-use and perversion of that which 
is God-given and so is perfectly right and legitimate with- 
in itself. When the human will unites and agrees with 
the suggestion and will of SataU;, sin is conceived, and 
there is instantly a sinful state and condition, even though 
there has been no overt act of sin. One might as well 
ask how disease could enter a perfectly healthy body; the 
answer would be, by the perversion of some law of nature. 
As with a healthy body, so with a healthy or holy soul ; with 
this difference, that sickness and disease may come into the 
body without the consent of the will. As a diseased con- 
dition of the body gives a predisposition and therefore a 
greater liability to other attacks of disease; so where sin 
is in the heart there is a greater susceptibility and danger 
to sin. Perfect soul-health is the safest and best condition 
for resisting and overcoming the disease without. 



THE WILL OF GOD. 121 

THE WILL OF GOD. 

To the obedient child the will of the parent is law^ and 
to the truly consecrated child of God the will of God — 
either as revealed in His Word or by His Spirit — is the 
rule for life and practice. Just in proportion as the 
human will embraces the will of God just in that propor- 
tion can the individual know true rest of soul^, and fellow- 
ship with God. And our surrender and obedience to the 
will of God is the measure of our love to God and faith in 
God. It is folly for a man to profess that he loves God, 
and yet be in rebellion against the revealed will of God. 
Jesus taught^ ''If a man love me^ he will keep my words.^^ 
*'He that hath my commandments, and keepeth them, he 
it is that loveth me.'^ The commandments of God are 
simply the revealed and expressed will of God. No man 
can be a Christian and be indifferent concerning the will 
of God. 

^^If any man will do his will he shall know of the 
doctrine.^^ So we see it is not mental difficulties but heart 
difficulties — an unwillingness to do the will of God— that 
hinders one from experiencing and understanding ^^the 
doctrine^^ expressing the will of God. ^^This is the will 
of God, even your sanctification.^' Many regard the 
doctrine of sanctification as though it were simply the 
dogma of some church or the theory of some zealots and 
religious enthusiasts; but the Bible says plainly ^'this is 
the tvill ofGod—-EYE^ your— SANCTIFICATION.^' (1 
Thess. 4:3.) If sanctification is the will of God concern- 
ing us, then we should never bo content until we know 
definitely and positively that the will of God, even our 
sanctification, is accomplished in us. Sanctification be- 



122 ENTIRE SANCTIFICATION. 

ing the will of God concerning us, no one is what God 
wills and desires him to be until sanctified. 

Not only is sanctification the will of God, but we read, 
(Eph. 5:25-27) "Christ also loved the Church, and gave 
Himself for it, that He might sanctify and cleanse it/' 
"WTierefore Jesus also, that He might sanctify the people 
wth His own blood, suffered without the gate.'' From 
these passages we learn, first, that Jesus died in order to 
make our sanctification a possibility, thus enabliing us 
to have the will of God accomplished in us. Second, we 
learn that sanctification is for "the Church/' which is 
made up of God's children — only true believers; that 
sanctification is a second experience, be;ing for tthose 
who already have been converted, and so constitute "the 
Church." Third, we learn that sanctification is a divine 
act — something that Jesus must do in us — and there- 
fore cannot be attained by growth, or death, or religious 
activities, or purgatory, but that Jesus does the work 
of sanctifying, "with His own blood." We can never 
grow into something He must do for us. '^Sanctified ly 
jaithr (Acts 26:18.) 

To resist and reject "the will of God" is disobedience, 
and disobedience is sin, and sin brings guilt and con- 
demnation and spiritual death. Hence, the person that 
refuses or neglects sanctification, because of his disobedi- 
ence, is in danger of losing his soul. True happiness 
can only be known to those who abide in the center of 
God's will. 



ALONE WITH JESUS. I23 

ALONE WITH JESUS. 

^^And when they were alone^ He expounded all things 
to His disciples/' — Mark 4:34. 

The disciple who would have the explanation, inter- 
pretation and unfolding of the scriptures must tarry 
alone with Jesus. Secrets are not divulged while surround- 
ed by the multitudes, and while busily engaged and 
pre-occupied. If you would confide in a friend and 
really open up your heart you wait until such a time as 
your friend is disengaged and can take time to come 
apart and be alone with you. So they who would know 
the secret and hidden things of God and have Him ^^ex- 
pound all things/' must find time and opportunity to be 
alone with Him. 

Such is the philosophy of love; while there may be 
the throbbing heart, and some expressions of affection in 
the presence of the multitudes, the hour of true bliss is 
that when the doors are closed, the curtains drawn, or, 
in the secluded nook or corner, the lovers are left alone. 
It is there that love finds her opportunity for expression, 
and the confiding heart gives forth its secrets. The in- 
tensity of love demands the secret interview and longs 
for an opportunity of being alone with the object of its 
Ic've. 

We read of ^^the secret place of the Most High'' (Ps. 
91:1), and ^^the secret of the Lord is with them that fear 
Him'^ (Ps. 25:14). So we can see plainly the Lord has 
secrets and a secret place for His children. How beautiful 
it is to feel and know that one is permitted to come into 
'^the secret place of the Most High.'^ Visitors and 
strangers come into reception halls and parlors, but only^ 



124 ENTIRE SAiJfiTIFICATION, 

they who are in most intimate relations — known to be 
tried and true — can come into the secret place; and what 
is the meaning of a secret place, bnt the shutting out of 
all that might intrude or detract; to be left alone with 
the object of its love? - Again we say, the deepest ex- 
pressions of mutual affection, confidence and pleasure are 
not in public assemblies, in hurried greetings and mere 
social relations, but in the '^secret place,^^ alone and un- 
observed. It is then, and then only, that the most sacred 
things are mentioned and deepest secrets confided. It is 
exactly so in our relations to Jesus. Men and women 
who fail to take time to be much "alone'^ in the ^^secret 
place^^ with Jesus, are never deeply spiritual and are com- 
pelled to get their news concerning the kingdom second- 
handed. They know simply what the preacher or some 
one else tells them; hence, they are ever running after 
men — ^the newest preacher and the latest evangelist — 
to get some more news, second-handed, concerning the 
King's business. But they who have learned the secret of 
being much alone with Him in the secret place, get the 
secrets of the Lord directly from the King himself, and 
so are not dependent on the newspapers for the latest 
news. It is a wonderful thing that Jesus should take 
us into His confidence, and tell us the very secrets of His 
own loving heart. Not to the multitude; but to those 
who tarried alone with Him, did ^^He expound all things/^ 
., 'N'o amount of religious activities or sendee can make 
up for the lack of secret communion and fellowship with 
God. Joseph and Mary had been engaged in the worship 
and service of the Temple when they lost Jesus, and 
traveled a whole day's journey ^^supposing Him to have 



ALOXE WITH JESUS. 12.5 

been in the compan}^*^ before they discovered they had 
lost Him. One may become so absorbed with religious 
work and duties — so hurried and pre-occupied — that there 
is no time for secret prayer ;, and being alone with Him 
and the Word, and become lean in soul and backslide 
while thus engaged in the work of the Temple. 



TRIALS. 



The way we act under trial shows what we are. 

Trials and temptations are to Christians what the 
weights on the old fashioned clocks were — kept them going. 

Trials and temptations prove the measure of our 
moral strength. Xo man is stronger than his weakest 
pointy even as a chain is no stronger than its weakest 
link. 

As the eagle teaches her young to fly by tearing up the 
nest, and tossing the little birdlings into the air, thus com- 
pelling them to strike out their little spurs of wings, even 
so God teaches us the life of faith by way of persecution, 
adversity and trial. 

As the damming up of the stream is the secret of in- 
creased force and power, so the trial of faith, means in- 
creased power and usefulness by giving a stronger grip 
on God in the development of our graces. 

As the ancient Parthians believed that the strength of 
every foe they conquered entered into their own bodies, 
so we may gather from every temptation added strength 
and power. '^Each victory will help us another to win.^* 
The time when God proves us is the challenge for us to 



1^6 ENTIRE SANCTIFICATION. 

prove Him. We need to remember that God has placed a 
^Tiedge'^ about His people^ as Satan himself had to con- 
fess in the case of Job, (1 :10) and Satan can not touch ns 
until he has permission from God. So instead of cen- 
suring men, or even going on a tirade against Satan, we 
should accept all the trials of life, which are beyond our 
control, as in the permissive providence of God. Nothing 
can touch His child until it has first passed through the 
Father's hands for inspection. 

"From, vintages of sorrow are deepest joys distilled ; 

And the cup outstretched for healing is oft at Marah filled. 

God leads to joy through weeping, to quietness through 

strife ; 
Through yielding into conquest; through death to endless 

life. 
Be still. He hath enrolled thee, for the kingdom and the 

crown. 
Be silent; let Him mould theO; who calleth. thee His own.^^ 



BIBLE READINGS. 



CHRISTIAN PERFECTION. 

Required. Provided. 

Matt. 5:48. Heb. 7:19. 

2 Cor. 13:11. II Tim. 3:17. 

Heb. 6:1. Eph. 4:12, 13. 

Gen. 17:1. Matt. 19:21. 

Prayed for. Experienced. 

Heb. 13:21. Gen. 6:9. 

Col. 4:12. Job. 1:1. 

II Cor. 13:9. Phil. 3:15. 

I John 4 :17, 18. 

Heb. 10:14. 

Miscellaneous. 

Ps. 37:37; Isa. 26:3; John 17:23; I Cor. 2:6; Col. 
1:28; James 3:2; Col. 3:14. 

HEART PURITY. 

Required. Provided. 

Matt. 5:8. Titus 2:14. 

I Tim. 1:5. I John 3:3. 

I Tim. 5:22. Heb. 9:13, 14. 

Experienced. Miscellaneous. 

I Pet. 1:22. Titus 1:15. 

Acts 15:8, 9. I Tim. 4:12. 

Psa. 24:4. Jas. 4:8. 

127 



128 



BIBLE READINGS. 



SANCTIFICATION. 

Bequired. 
I Thess. 4 :3. 
Lev. 20 :7. 
Heb.'l2:14 (R. V.) 

Prayed for. 
John 17 :17. 
I Thess. 5 :23. 
Acts 20 :32. 

Miscellaneous. 



Provided. 
Heb. 13 :12. 
Eph. 5:25, 27. 
John, 17 :19. 

Experienced. 
Jude 1 :1. 

Heb. 2:11. 
I Pet. 1:2. 



2 Thess. 2:13; Rom. 15:16! Acts 26:18; 1 Cor. 6:11; 
II Tim. 2 :21 ; Heb. 10 :10 ; Matt. 23 :19. 



HOLINESS, 



Required. 

I Pet. 1 :15 ; 16. 

I Thess. 4:7. 
Heb. 12:14. 

II Cor. 7 :1. 



Provided. 
Luke 1:73-75. 
Heb. 10 :19. 
Eph. 4:24. 
Eph. 5:27. 
Col. 1:22. 



Promised. 
Eph. 1 : 3, 4. 

1 Pet. 2:9. 
Isa. 35:8. 

2 Tim,. 1:9. 



Experienced. 
2 Pet. 1:21. 
I Pet. 3:5. 
Heb. 3:1. 
I Thess. 5 :27. 



Miscellaneous. 

I Thess. 3 :13 ; Tit. 1 :8 ; I Cor. 3 :17 ; Eom. 6 :22 ; Eev. 
22 :11 ; I Thess. 2 :10 ; Heb 12 :10 



BIBLE READINGS. 129 

PASSAGES OF SCRIPTURE SUGGESTING 
THE TWO EXPERIENCES. 

^Tardon iniquities;'' ''Cleanse iniquity/' Jer. 33:8. 
''Blot out transgressions — in the plural ; Wash and cleanse 
from iniquity and sin — in the singular. Ps. 51 :1^ 2. 

*'An highway and a way." Isa. 35 :8. 

"After that He put his hands again upon his eyes.'^ 
Two touches necessary before he could see clearly. Mark 
8:22-25. 

"Eighteousness and sanctification." I Cor. 1:30. 

Engrafting and so becoming a "branch" — ^having life 
and fruit — one experience; After there is fruity the pro- 
mise of a purging and cleansing, and more fruity a second 
experience. John 15 :2. 

Deliverance from "Condemnation/' one experience; de- 
liverance fromi "the law of sin and death/' a second ex- 
perience. Eom. 8:1,2. 

"Justified by faith, we have peace with God/' one ex- 
perience; "Also we have access by faith into this grace 
wherein we stand/' and glory in tribulations also. Eom. 
5:1, 2. Another experience. 

"Eedeem us from all iniquity and purify." Titus 2 :14. 

Becoming the sons of God and having the hope of seeing 
him as he is, one experience ; after this, "purifieth himself 
even as He is pure/' a second experience. I John 3 :l-3. 

To forgive us our sins and to cleanse. I John, 1 :7-9. 

"Cleanse your hands, ye sinners;" a sinner is one who 
commits sin ; "and purify your hearts ye double minded." 
A double-minded man is a man with two minds — ^the 
carnal mind and the mind of the Spirit. Jas. 4 :8. 



136 BIBLE READINGS. 

1:/ 

' "Christ also loved the church and gave Himself for it 
that He might sanctify and cleanse it/^ Sanctification is 
for the chiircli not for sinners. ''The Church'' is made up 
of all true» believers. It is one experience to be born into 
**^the church/^ and only after that do we become eligible 
to the sanctifying grace. Eph. 5 :25-27. 

"I indeed baptize yon with water nnto repentance/' 
which brought to them the remission of sins^ (Luke 3 :3) ; 
"He shall baptize you Avith the Holy Ghost and fire/^ 
Mat. 3 :11. The baptism with the Holy Ghost is given to 
believers only, John 14:17, and includes the purifying of 
the heart,, Acts 15:8, 9. 

"They are not of the world, even as I am not of the 
world.'^ "Sanctify them through thy tfuth.'^ John 17 :1 \, 
17. 

Jesus evidently believed the disciples did not receive 
sanetilication when they were converted and separated from 
the world, but that they should receive it as a second ex- 
perience. He surely would not have prayed for something 
they already had. He believed it was a "divine acf ^ — 
something his Father must do for them; He believed it 
was an experience to be realized in this life, for He was 
not praying for death. 



SERMON OUTLINES. 



PERFECT LOVE. 

Text — Herein is our love made perfects that we may 
Tiave "boldness in the day of judgment -.'because as He is, so 
are we in this world. There is no fear in love; but per- 
fect love casteth out fear: because fear hath torment. He 
that feareth is not made perfect in love. — 1st John 4 :17-18. 

In almost every congregation there are three classes of 
people; firsts those who are destitute of love and impelled 
by fear ; second^ those who have a measure of love mingled 
with fear ; thirds those who have love perfected and hence 
are without fear. 

I. FEAR. 

Slavish fear is the inevitable consequence of guilt. Sin 
makes men cowards. It is this alarm within that disturbs 
the rest of the sinner, and often through the mercy 
and grace of God, is appealed to by the Holy Spirit to 
bring men to repentance and salvation. Fear of penalty, 
fear of the judgment and fear of eternal damnation have 
led many to forsake sin and turn to God. The man who 
transgresses the law will naturally seek to evade and avoid 
the officers of the law. A guilty conscience needs no ac- 

131 



132 SERMON OUTLINES. 

cuser. 'The wicked flee when no man pursueth: but the 
righteous are bold as a lion/^ When Adam had sinned, he 
said, ^^I was afraid . . . and I hid myself/' 

II. LOVE. 

The religion of Jesus Christ is Love. If a person have 
not love he ma)^ '^speak with the tongues of men and of 
angels/' "have the gift of prophesy and understand all 
mysteries, and all knowledge,'' and have *^'all faith," so that 
he could remove mountains, and bestow all his '^goods to 
feed the poor" and even die a martyr by giving his ''body 
to be burned" for what he believed to be the truth and yet 
it positively profiteth him nothing. ''Love is the ful- 
filling of the law." This divine love in the heart is not 
something worked up, or the result of human effort, but 
"the love of God is shed abroad in our hearts by the Holy 
Ghost which is given unto us." "God is love ; and he that 
dwelleth in love dwelleth in God, and God in him." 

III. PERFECT LOVE. 

All Christians have love, but all Christians have not 
perfect love. With many there is ever present the fear of 
man, the fear of ridicule or censure, and the fear of the 
judgment. While they love God, and are impelled by love 
to serve Him, they nevertheless have a continual inward 
conflict with fear, and at times have a real "torment" because 
of it. "Perfect love casteth out fear." "He that f eareth is 
not made perfect in love." In justification love is imparted ; 
in sanctification love is perfected. Perfect love is pure 
love in a pure heart, loving God perfectly with all the 
heart, soul, mind and strength and our neighbor as our- 



SERMON OUTLINES. 133 

selves. It is called ^^perfect love/^ because that is the 
measure of love required. 

We would note that ^'^perfect love^^ is not obtained by 
growth or works^ or any other human effort, but that the 
soul is ''made perfect in love.^^ It is a work divinely in- 
wrought. A person cannot grow into regeneration because 
it is a work that God must do in him ; exactly this is true 
concerning ^^perfect love.^^ Again, we would note that 
^^perfect love^^ is the proper fitness and preparation for the 
judgment. ^Terfect love^^ and "holiness, without which no 
man shall see the Lord'^ are identical 



AN UTTERMOST SALVATION 

Text — Wherefore He is able also to save them to the utter" 
most that come unto God by Him, seeing He ever liveth to 
make intercession for them, — Heb. 7 :25. 

An uttermost salvation is the need of the race. In this 
chapter the apostle shows the superiority of the eternal^ 
unchangeable priesthood of Christ as compared with that 
of Aaron^s order, and urges that while '^the law made noth- 
ing perfect, the bringing in of a better hope did.^^ We will 
consider, first, why He is able; second, the meaning or 
extent of an uttermost salvation, and third, to whom it is 
given. 

I. WHY HE IS ABLE. 

It is important and comforting to note that the promise 
and possibility of a complete and uttermost salvation U 
conditioned on divine ability — '^He is able'' — and not on 
human resources or achievements. It is not a question as 



134 SERMON OUTLINES. 

to what we can do^ but what He can do. He is able, 1. 
Because in offering Himself as a sacrifice for sin, He was 
enabled to make a perfect and complete atonement for 
sin, and so to meet every demand of God and man. 2. 
He is able because He personally struggled with our com- 
mon foe, and every power of evil we may encounter, and 
triumphed gloriously. His victory is the pledge of vic- 
tory to His people and gives the assurance that we, too, 
m.ay be "more than conquerors.^^ 3. Because He has grace 
and power sufficient to sustain and keep His people in 
every trial of life — in all places and circumstances — 
and give victory over death. 4. Because He ever 
lives to perform within us all the purposes of 
His will and to plead for us in the presence of God. This 
seems to be the special argument of this chapter. 

II. MEANING AND EXTENT OF UTTERMOST SALVATION". 

1. Meaning. I quote from various commentaries and 
dictionaries. "To save in the most perfect manner, so 
that nothing shall be wanting to complete the salvation.^^ 
"A power of working out complete deliverance for His peo- 
ple.^^ "He is able always to save.^^ "Always, and in and 
through all times, places and circumstances.^^ "Altogether 
perfectly, so that nothing should be wanting afterwards^ 
forever.^^ "Utter,^^ means "realized or developed to the 
last degree; entire and complete; beyond given limits; 
greatest possible extent; farthest point.^^ According to 
this, it is to be saved altogether, always, perfectly, nothing 
wanting, beyond given limits, to the farthest point. 

Extent. .It comprehends, the deliverance from, (a) the 
penalty of sin; "Jesus which delivered us from the wrath 



SERMON OUTLINES. 135 

tocome'' (1 Thes. 1:10). (b) from the guilt of sin, 'There 
is therefore now no condemnation to them which are in 
Christ Jesus'' (Eom. 8:1). (c) From the pollution and de- 
filement of sin. ''He saved us by the washing of regener- 
ation'' (Tit. 3:5); "Ye are washed" (1 Cor. 6:11). (d) 
From the power of sin, "Sin shall not have dominion over 
you" (Eom. 6 :14). (e) From the inbeing of sin, "The blood 
of Jesus Christ cleanseth us from all sin" (1 John 1:7) ; 
"But now being made free from sin and become servants to 
God, ye have your fruit unto holiness, and the end ever- 
lasting life" (Eom. 6:22). If Jesus Christ can save from 
any sin He can save from all sin. "Where jsin abounded, 
grace did much more abound." 

III. TO WHOM GIVEN. 

All who "come unto God by Him." This implies a wil- 
lingness to forsake all sin, to renounce all self-righteous- 
ness, and to yield a willing and unconditional obedience 
to Him. It means a personal approach to God in aad by 
and through the merits of Jesus Christ. "I am the way, the 
truth and the life : no man cometh unto the Father but by 
Me." "Neither is there salvation in any other; for there 
is none other name under heaven given among men where- 
by we must be saved." "Whosoever transgresseth, and 
abideth not in the doctrine of Christ, hath not God." No 
man doubting and denyingj the divinity of Christ can know 
an uttermost salvation. 



136 SERMON OUTLINES. 

FULL SALVATION. 

Text— j5w< of Him are ye in Christ Jesus, who of God is 
made unto us wisdom, and righteousness, and sanctifica- 
tio% and redemption, — i Cor, 1 :30. 
Full salvation comprehends the full provisions of the 
Gospel for soul, body and spirit. Through sin, the entire 
man has been wrecked, and Christ has come to fully re- 
store to us all that we have lost by reason of sin. "Where 
sin abounded, grace did much more abound.^^ To be full 
partakers of the beneJBts of the atonement of Christ, we 
must first be ''in Christ.^^ As the branch in united to the 
vine, so intimately must we be united to Jesus Christ 
This means more than faith in a historic Christ, or mere 
intellectual assent to truth; it mleans a personal contact 
and vital union, so as to partake of his life and nature. 
'^If any man be in Christ, he is a new creature ; old things 
are passed away ; . behold all things are . become new 
When this radical change takes place the indi- 
vidual will know about it. "Whosoever abideth in 
Him, sinneth not.^^ Ifl a man is not saved from sinning he 
is not saved at all. "If a man abideth not in Me, he is 
cast forth as a branch, and is withered and men gather 
them and cast them into the fire and they are burned.^^ 
From these and similar passages, we see the importance of 
being ''in Christ.'' When "in Christ'' we will find that 
"His divine power hath given unto us all things that per- 
tain unto life and godliness." 

I. WISDOM. 

One of the saddest features of sin is that it darkens the 
mind and shuis out the knowledge of God. The god of 



yy 



SERMON OUTLINES. 137 

this world hath blinded the minds of them which believe 
not, lest the light of the glorious Gospel of Christ, who is 
the image of God, should shine unto them/^ The man in 
sin is blinded to his own best good and highest interest; 
neither does he realize his great peril. 'The fear of 
the Lord is the beginning of wisdom/^ ^^Christ, in whom 
are hid all the treasures of wisdom and knowledge/^ — Col. 
3:2^ 3. *^If any of you lack wisdom, let him ask of God, 
who giveth to all men liberally, and upbraideth not ; and it 
shall be given him.^^ 

II. RIGHTEOUSNESS. 

Adam Clark says of the word righteousness that it 
'%eans God^s method of saving sinners.^^ Through the 
transforming power of the Gospel, an unrighteous man is 
changed into a righteous man. '^Abraham believed God, 
and it was counted unto him for righteousness.^^ ^^As 
by one man^s disobedience many were made sinners, so by 
the obedience of one shall many be made righteous.'^ ^^To 
him that worketh not, but believeth on Him that justi- 
fieth the ungodly, his faith is counted for righteousness.^^ 

III. SANCTIFICATION. 

^This is the will of God, even your sanctification.** 
Sanctification is ^Hhe act of divine grace whereby we are 
made holy.^^ While justification deals with sins commit- 
ted, sanctification eradicates inbred sin. Sanctification is 
an experience for believers only, and is conditioned upon 
entire consecration and faith, subsequent to pardon. Justi- 
fication delivers from' guilt and condemnation; sanctifica- 
tion delivers from unholy tempers and sinful appetites. 



138 SERMON OUTLINES. 

"Christ also loved the Church and gave Himself for it, 
that He might sanctify and cleanse it/^ God, the Father, 
wills our sanctification. Christ, the Son, provided it, and 
the Holy Ghost accomplishes it. 

IV. REDEMPTION. 

Full redemption includes the body, and will be realized 
when this corruptible shall have put on incorruption, and 
this mortal shall have put on immortality* Blessed hope 
and promise of immortality. But, even now, "If the spirit 
of him that raised up Jesus from the dead dwell in you, 
He that raised up Christ from the dead shall also quicken 
your mortal bodies by His Spirit that dwelleth in you.^^ 
So far as our spiritual nature is concerned, there is com- 
plete redemption now. 



THE TWO BAPTISMS. 

Text: I indeed baptize you with water unto repentance 
hut He that cometh after me is mightier than I, whose 
shoes I am not worthy to loose; He shall baptize you 
with the Holy Ghost, and with fire, — Matt, 3:11. 
In Jewish history, Pentecost was the festival which 
marked the conclusion of the harvest commenced with the 
Passover fifty days before, called "the feast of weeks.^^ 
Among Christians it is the third of the chief festivals and 
designates the whole period from Easter to Pentecost, and 
is especially significant and celebrated because of the de- 
scent and outpouring of the Holy Spirit. It marked a new 
epoch and was the ushering in of a new dispensation. It 



SERMON OUTLINES. I39 

was the fulfillment of prophecy, Peter declaring, *This 
is that which was spoken by the prophet Joel ; and it shall 
come to pass in the last days, saith God, I will pour out of 
my spirit upon all flesh : and your sons and your daughters 
shall prophesy,^^ etc. It was the fulfillment of the words 
of this text^ as spoken by John the Baptist. Not onjy 
should we know of an historic Pentecost, but we should 
know of an individual, experimental Pentecost. The words 
of our te>t speak of two baptisms; one administered by 
John: the other administered by Christ. 

John's baptism. 
Jolm^s baptism was an ^^indeed^^ baptism and was the 
outward seal and sign of an inward experience. John did 
not baptize just any one who applied. First, he preached 
and required genuine repentance, and demanded that they 
*T3ring forth fruits meet for repentance.^^ (Matt. 3:7-9.) 
Genuine repentance includes the confession and forsaking 
of all sin. He who has not abandoned and for- 
Baken all sin has not truly repented. Second, John 
preached that genuine repentance would bring the '^re- 
niissicn of sins.^^ — Luke 3:3. Third, when people had 
truly repented and received the remission of sins, there 
was to be a ^^knowledge of salvation/^ Not a ^Tiope so/^ 
but a know so salvation; they were to know they had it. 
Fourth, he preached "^^that they should believe on him who 
ishould come after him, that is, on Christ Jesus.'^ — Acts 
19 ;4. Fifth, he preached that ^THe that believeth on the 
Son hath everlasting life.''— John 3:26-36. So we 
see that John's converts had no superficial experience, 
but had genuine conversion. Yet it was distinctly 



140 . SERMON OUTLINES. 

declared and understood that John^s ministry was simply 
to "Prepare the way of the Lord/^ It was simply preparing 
them for Christ^s baptism^ showing clearly that the bap- 
tism with the Holy Ghost is a second experience for truly 
lustified people only. 

CHRIST^S BAPTISM. 

We need to distinguish between the lirth of the Spirit 
and the haptism with the Spirit. These terms represent 
two distinct experiences. In the nature of things the 
birth must precede the baptism. Christ was the gift of 
God to the world; the Holy Ghost is the gift of God to 
the church — not to the world. Jesus said positively, while 
speaking of the Holy Ghost. "Whom the world cannot re- 
ceive/' — John 14:17. There are three words used in 
Scripture to denote the relation of the believer to the 
Holy Spirit, namely, the words, "upon/^ "with/^ and 
"in.^^ To have the Holy Spirit "upon ^'us is to have spe- 
cial enduement of power for the highest efficiency and the 
accomplishment of the special callings in divine services. — 
Acts 1 :8. To have the Holy Spirit "with'' us is the re- 
lation of justified believers before they are wholly sancti- 
fied. Jesus said to his desciples, (who were truly justified), 
"He dwelleth with you/' and gave them that deeper 
promise, "And shall be in you." — John 14:17. Thus we 
see that to have the Holy Spirit in us, is that measure 
which is granted to the sanctified believer to purify the 
heart. Peter, in explaining what transpired at the house 
of Cornelius, says, "Grod gave them the Holy Ghost even 
as He did unto us, purifying their hearts by faith." Hence 
we see that the baptism with the Holy Ghost includes the 



SERMON OUTLINES. I4I 

purifying of the heart by faith. Second, it is the im- 
partation of power; power to abstain from all evil; power 
to perform and execute all the will of God; power to 
Buffer patiently all the will of God permits us to suffer. 
Third, the baptism with the Holy Ghost means an infill- 
ing — ^'^they were all filled/^ The valley of the Nile has 
been famous for its fertility for thousands of years. This 
fertility is due to the annual overflow of the Nile. We 
need the overflow to save this country from a spiritual 
famine. 



HOLINESS OR HELL: WHICH? 

Text: — Follow peace with all men, and holiness^ without 
which no man shall see the Lord, .Heh. 12:14. 

The subject, as stated above, may at first appear rather 
emphatic and startling, but in its last analysis is simply 
the plain teaching of the Bible, and of all evangelical de- 
nominations. All Christians believe that heaven is a holy 
place, and that no sin can enter there. Hence, if men are 
not made holy they cannot enter heaven, and if they can* 
not enter heaven they must take up their abode with the 
lost. 

HOLINESS. 

Commanded: As He which hath called you is holy, so 
be ye holy.— 1 Peter 1 :15, 16. 

Called to holiness: God hath not called us unto uii- 
cleanness, but unto holiness. — 1 Thess. 4 :7. 

Chosen to holiness: He hath chosen us in Him before 
the foundation of the world, that we should be holy and 
without blame before Him in love. — Eph. 1 :4. 



142 SERMON OUTLINES. 

Chastised to hring us to holiness: Our fathers ^^Chas- 
tened us after their own pleasure, but He for our profit, 
that we might be partakers of His holiness/^ (Heb. 12 :10.) 

Holiness realized and ^perfected : "Having therefore these 
promises, dearly beloved, let us cleanse ourselves from all 
filthiness of the flesh and spirit, perfecting holiness in 
the fear of God/'— 2 Cor. 7 :1. 

Established in holiness: To the end He may establish 
your hearts unblameable in holiness before God, even our 
Father.— 1 Thess. 3 :13. 

Holiness lived: That we being delivered out of the hand 
of our enemies might serve Him without fear, in holiness 
and righteousness before Him all the days of our life. — 
Luke 1 :74, 75. 

Holiness provided: Christ also loved the Church and 
gave Himself for it; that He might sanctify and cleanse 
it . . . that it should be holy and without blemish. — 
Eph. 5:25-27. 

Holiness experienced: Holy men of God spake as they 
were moved by the Holy Ghost. — 2 Pet. 1 :21. 

After this manner in the old timie the holy women also, 
who trusted in God, adorned themselves. — 2 Pet. 3:5. 

What excuse can there be for men not to be holy? 

THE DESTINY OF THOSE WHO REFUSE HOLINESS. 

The Bible speaks of it as : 

''Keli;' (Matt. 5:29, 30; 10:28.) 
''Hell fire,'' (Matt. 18 :9 ; 5 : 22.) 
'Tumace of fire,'' (Matt. 13 :42, 50.) 
"Unquenchable fire,'' (Luke 3:17; Mark 9:43-46.) 
''Lake of fire," (Eev. 20:14, 15.) 



SERMON OUTLINES. 143 

"Fire and brimstone/' (Eev. 21:8; 19:20.) 
"Outer darkness/' (Matt. 8:12; 22:13.) 
"Everlasting destruction/' (2 Thess. 1:9.) 
"Everlasting punishment/' (Matt. 25:46.) 
"Eternal damnation/' (Mark 3:29.) 
"The bottomless pit/' (Eev. 20:1.) 

WHO THE INHABITANTS V7ILL BE. 

"The Devil and his angles/' (Mat. 25 :41.) 

'The wicked shall be turned into hell, and all the na- 
tions that forget God." (Psa. 9:17.) 

"Them that know not God, and obey not the Gospel of 
our Lord Jgbus Christ." (2 Thess. 1:8.) 

'^AU things that offend, and them which do iniquity/' 
(Matt. 13:41.) 

"The fearful, and unbelieving, and the abominable, and 
murderers, and whoremongers, and sorcerers, and idola- 
ters, and all liars, shall have their part in the lake which 
bumeth T\dth fire and brimstone." (Eev. 21:8.) 

"And whosoever was not found written in the book of 
life was cast into the lake of fire," (Eev. 20 :15.) 

Hell is a necessity not only as a punishment for the law- 
less, but as a protection for the law abiding. 

Hell was not created for men and was never intended for 
them, but was '^prepared for the Devil and his angels." He 
who goes there goes as an intruder. 

God does not send men to hell; they go there as the 
result of their own choice. Men can be saved if they 
will be. 

Hell is dreadful because of the correspondence between 



144 SERMON OUTLINES. 



the characters who go there and the place ; also because of 
what is not there. There is no law^ no love, no hope, no 
truth and no rest in hell. Even the lost in hell pray 
against others coming there. (Luke 16:28.) 



HOLINESS VERSUS BACKSLIDING. 

Text — If after they have escaped the ^pollutions of the 
world through the knowledge of the Lord and Saviour 
Jesus Christ, they are again entangled therein, and over* 
come, the latter end is worse with them than the begin* 
ning. For it had been better for them not to have Tcnown 
the way of righteousness, than, after they have Tcnown it, 
to turn from the holy commandment delivered unto 
them,— II Pet 2 :20-21. 

Immobility is inconsistent with our being, mentally, 
physically or spiritually. We either advance or retrograde \ 
increase or decrease ; especially is this true of our spiritual 
life; there is no standing still. The sin of omission ter- 
minates in sins of commission. The way to keep from 
backsliding is to persistently and obediently press for- 
ward. To rest in a past experience is perilous and soon 
leaves the soul destitute of saving grace. "For we arc 
made partakers of Christ, if we hold the beginning of our 
confidence steadfast unto the end.^^ Some lessons from 
the text are: (1) There is an escape from the pollu- 
tions of the world. (2) The way of escape. (3) That 
holiness is imperative. (4) That holiness is a second 
experience. (5) The latter end of a backslider worse 
than the beginning. 



SERMON OUTLINES. 145 

I. AN ESCAPE. 

There is a way out of sin and the pollutions of the 
world. Thank God! Sin pollutes, corrupts and de- 
grades everything contaminated thereby. Oh, the filth- 
iness of sin! A sin polluted heart means polluted 
thoughts, polluted words, polluted life. Hence David said, 
^^He brought me up also out of an horrible pit, out of the 
miry clay.^^ 

II. THE WAY OF ESCAPE. 

^^Escaped * * * through the knowledge of the Lord 
and Savior Jesus Christ.'^ An experimental knowledge 
of salvation can only come to the soul that has forsaken 
all sin and believed on the Lord Jesus Christ. He is 
^^the way, the truth, and the life.^^ His name is called 
^* Jesus; for He shall save His people from their sins;^^ 
^Vho gave Himself for our sins, that He might deliver 
us from this present evil world, according to the will 
of God.^^ ^^Neither is there salvation in any other; for 
there is none other name under heaven given among men, 
whereby we must be saved.^^ 

III. HOLINESS IMPERATIVE. 

Holiness is the Bible standard. Holiness is freedom 
from sin. There is nothing mysterious about this sub- 
ject. If a man is done with sin he wants holiness; when 
a man does not want holiness it is evident he wants sin; 
there is nothing else to want. God commands, "Be ye 
holy.^^ It is not optional but imperative. To disobey 
is sin. N"o person can disobey His word and retain His 
favor. "Follow peace with all men and holiness, without 
which no man shall see the Lord.^^ 



146 SERMON OUTLINES. 



IV. A SECOND EXPERIENCE. 



It was those who ^Tiave escaped the pollution of the 
world/' and ^^have known the way of righteousness/' "after 
they have known it/^ "turn from the holy command- 
ment.^^ What is "the holy commandment?^^ Undoubt- 
edly the commandment to be holy. Thus we see that 
the commandment to be holy is to those who have already 
^'escaped^^ and know "the way of righteousness.^^ Hence 
we see that backsliding is the result of "turning from'' 
the commandment to be holy. 

V. WORSE THAN BEGINNING. 

This is so because increased light brings increased respon- 
sibility, and increased condemnation. It is "worse'' be- 
cause it destroys confidence in one's self and in religion 
in general. Such an one is apt to say, "I have tried 
it once, and can't hold out.'^ It is "worse" because of the 
destructive influence it has on others and thus augments 
guilt. It is "worse" because of the torment and tortures 
memory will inflict in hell, when it shall be said, "Son, 
remember." 



SERMON OUTLINES. I47 

HEAVENLY MINDEDNESS. 

Text — Let this mind be in you, which was also in 
Christ Jesus: who, icing in the form of God, thought it 
not robbery to be equal with God: but made Himself of no 
reputationj and tooh upon Him the form of a servant^ 
and was made in the likeness of men. — Phil 2:5-7. 

Not only is it ours to believe on Christ, but to be in- 
dwelt by the very mind of Christ. Whoever is willing to 
have his own carnal mind destroyed may *Tiave the mind 
of Christ.'^ 

The text urges the mind of Christ with particular ref- 
erence to His humiliation. In order to have a proper 
appreciation of His condescending love, we need to ap- 
prehend some of His glory before His humiliation. 

I. WHO AND WHERE HE WAS. 

He was one with the Father. John 10 :30, 38. He ' Vas 
with God :'' Yea He 'Vas God.^' John 1 :1. '^All things 
were created by Him, and for Him]: and He is before all 
things, and by Him all things consist.^^ Col. 1 :16, 17. 
^^God * * * hath in these last days spoken unto 
us by His Son, whom He hath appointed heir of all things, 
by whom also He made the worlds ; who being the bright- 
ness of His glory, and the express image of His person, 
and upholding all things by the word of His power.'^ 
Heb. 1:2, 3. He could say, ^^He that hath seen Me 
hath seen the Father .^^ 

He was in the bosom of the Father, ^Tieir of all thingg,^^ 
attended by angels, ''upholding all things by the word 
of His power'"" encircled with light and glory unto which 



I4o SERMON OUTLINES. 

no being could approach, but emptied Himself, laying 
aside the effulgence of His glory, became a servant, and 
humbled Himself even unto the death of the cross. 

II. HIS HUMILIATION. 

*^He, who was the Son of God, became the Son of 
man, that we who were the sons of men might become 
the sons of God.'^ The babe of Bethlehem, the man of 
Galilee, the Lamb of Calvary — how marvelous and over- 
whelming the contrast. ^'Of no reputation/^ despised and 
rejected of men; a wanderer, with nd place to lay His 
head; washing the disciples^ feet — the servant of all; 
buffeted, spit upon, in the hands of a mob — crucified. ^^He 
was oppressed, and He was afflicted, yet He opened not 
His mouth; He is brought as a lamb to the slaughter, 
and as a sheep before her shearers is dumb, so He opened 
not His mouth. He was taken from prison and from 
judgment: and who shall declare His generation? for He 
was cut oft* out of the land of the living and He made 
His grave with the wicked, and with the rich in His 
death : because He had done no violence, neither was any 
deceit in His mouth.^^ What a picture of the omnipotent, 
eternal, infinite God! And all this to save a poor sinner. 

III. ^'LET this MIND BE IN YOU.'" 

*^The heart is deceitful above all things, and desperately 
wicked: who can know it?^^ Out of the heart are the 
issues of life. Eesolutions, and will power can never change 
a heart that boasts and glories in its very shame. While 
the self-life remains, a man will become ^Vainly puffed 
up by his fleshly mind.'^ Before we can manifest His 



SERMON OUTLINES. 149 

outwara lowliness and meekness and humility the ^^camal 
mind'^ which ^'is enmity against God^^ must be utterly de- 
stroyed. It is death to all self-will, self-seeking, selfish 
ambitions and self-exaltation. Instead of being in the 
service of God for what we may be able to get out of it, 
we shall then be in the service of God for what we may 
put into it; to serve rather than to be served. A holy heart, 
made so by the blood of Jesus Christ, and the transforming 
power of the gospel, alone can bring the individual where 
"this mind is in you.^^ "He that saith He abideth in Him, 
ought himself also so to walk, even as He wulked/' 



CHRIST THE WAY. 

Text: Jesus said unto him, I am the way, the truth, 
and the life; no man cometh unto the Father, hut by 
me, John 14:6. 

This text is generally divided into three parts, each part 
independent of the other parts. But this i^ not so. 
The text is a unity. Christ had told His disciples that 
He was going to prepare a place for them in His Father's 
house, adding, "and whither I go ye know, and the way 
ye know.^^ Thomas replied, "Lord, we know not whither 
thou goest; and how can we know the way?'' The question 
of Thomas involved an inquiry vrith reference to a single 
thing — "the way:'' so Christ's reply was an answer in- 
volving only a single thing. The words truth and life 
were only used as they had reference to the great faet 
announced. "I am the way,"— the word truth expressing 
the character of 'the wayf the word life as expressing 



150 SERMON OUTLINES. 

the direction and end of ^^the way;'^ as if Christ had said, 
^^I am the truthful way which leads to life/^ 

Christ did not say, ''I am a way/^ but, "I am the 
wayf He only is '^the way^^ to God; '^no man cometh unto 
the Father, but by me/^ This declaration means death 
to Unitarianism and Swedenborgianism, and every other 
cult and pretense that ignores or denies the divinity of 
Christ. 

FROM WHAT AND TO WHAT THE WAY LEADS. 

From death to life: Spiritual life is three-fold in its 
character, having a principle, an essence, and a develop- 
ment. The principle of spiritual life is faith in God ; the 
essence of spiritual life is love to God; and the develop- 
ment of spritual life is obedience to God; this three-fold 
aspect of spiritual life corresponds exactly with man^s 
three-fold capacity of moral character, expressed by the 
words intellect, sensibilities and conduct. A man may 
think right, feel right and act right. ^^He that believeth 
on the Son hath everlasting life.^^ Faith is lodged in 
the intellect. ^^We know that we have passed from death 
imto life, because we love.^ ^^He that loveth not knoweth 
not God.'^ Love is lodged in the sensibilities. ^^He that 
hath my commandments, and keepeth them, he it is that 
loveth me , . and I will love him, and will manifest 
myself to him.^^ Development of spiritual life is condi- 
tioned on obedience which is lodged in conduct. ^And 
you hath He quickened who were dead in trespasses and 
sins.'^ 

From darhness to light. Sin plunges the soul into 
darkness, so that a man dying without Christ, always 



SERMON OUTLINES. ISI 

crosses the river of death in midnight darkness. "In 
Him was life; and the life was the light of men/^ **I 
am the light of the world : He that foUoweth me shall not 
walk in darkness, but shall have the light of life/^ *^6od, 
who commanded the light to shine out of darkness, 
hath shined in our hearts, to give the light of the knowledge 
of the glory of God in the face of Jesus Christ/^ "God 
is light, and in Him is no darkness at all. If we say that 
we have fellowship with Him, and walk in darkness, we 
lie, and do not the truth.^^ 

From sin to holiness. '^Ye know that He was manifested 
to take away our sins.^^ "If we walk in the light, as He 
is in the light, we have fellowship one with another, and 
the blood of Jesus Christ His Son cleanseth us from all 
sin.^^ "Now being made free from sin, and become ser- 
vants to God, ye have your fruit unto holiness, and the end 
everlasting life.^^ 

He is the way from bondage to liberty; from weakness 
to strength, from sadness to gladness ; from earth to heaven 
He is the only way, a living way, an accessable way, a plain 
way, a perpetual way and a sure way. 

"Neither is there salvation in any other; for there is 
none other name imder heaven given among men, where- 
by we must be saved.^^ 



152 SERMON OUTLINES. 

SECRETS OF VICTORY, 

Text : In all these things we are more than conquerors 
through Him that loved us, Rom. 8:37. 

The Church of j€sus Christ is frequently likened to 
an army, and we are exhorted to ^^endure hardness^ as 
a good soldier of Jesus Christ/^ and ^^fight the good fight 
of faith/^ There can be no victory without conflict and 
battle. The greater the battle, the grander the victory. 
To be a conqueror in all the conflicts of life means much ; 
but to be ''more than conquerors/^ means more. It 
means that the victories are gained with some rounds of 
ammunition left^ as in the case of David and Goliath; he 
slew Goliath with his first round of ammunition and came 
back with four rounds of amm^unition left, ready for four 
more giants. To be ^^more than conquerors/^ means that 
you take some spoils, as in the case of Jehosaphat and his 
army against the children of Ammon, Moab, and the 
people of Mount Sier, where the victory was so glorious 
it took them three days to gather up the spoils. 2 Chron. 
20:25. To be ^^more than conqueror'^ means that you 
are continually taking advanced ground; that the ashes of 
your camlp-fires will not be found two nights in the same 
place. Such a life is the privilege of all saints. Note 
some secrets of this victorious life. 

1. CONVICTION. 

Mere intellectual assent to truth does not make men 
soldiers. The fellow who believes just as the last man 
he met, and is on both sides of the question — is what is 
known as a policy man — is no good. He Is what Dr, 



SERMON OUTLINES. 153 

Bresee would call a ^^putty fellow/^ Lik-e the man, when 
asked what he believed, said, he Relieved just as the 
church believed/^ When asked what the church believed, 
said, ^'the church believes as I believe;" when asked 
what he and the church together believed, he was quite sure 
they both together believed exactly the same thing — ^but 
did not know what it was. A good soldier has deep 
rooted convictions — really believes some things — and be- 
lieves them with all his heart. Convictions divinely in- 
wrought by the Holy Ghost that Jesus Christ can save 
from all sin — ^within and without — is the contention of 
our church. Salvation from all sin, is our battle cry. 
Sentimental folk are not the kind that heroes, and warriors, 
and mart}Ts are made of. 

II. VICTORY WITHIN. 

The ^^old man" is an enemy of God and an ally of Satan. 
While he is within he will betray you into the hands of 
the enemy. An inward foe is more? to be feared than out- 
ward foes. The destruction of inbred sin brings inward 
rest and victory. A civil war means the division of forces 
and leaves the nation a prey to other powers. One of the 
advantages of the sanctified life is that ^Ve wrestle not 
against flesh and blood, but against principalities, 
against powers," etc., all of which are without. Hence 
David prayed, ^^Jnite my heart to fear thy name." Ps. 
86:11. Inward victory is the secret of outward victory. 
If you would have victory on the field of battle, ^''ou 
must first have perfect victory at home, which can only 
come by being sanctified wholly, and so have the carnal 
mind destroved. 



154 SERMON OUTLINES. 

III. ENTIRE CONSECRATION. 

Half heartedness means certain defeat. A devotion that 
will gladly yield up all, even life itself, is one of the 
essential secrets of victory. True consecration never stops 
to count the cost, vrhen once the will of God is made clear. 
Such men will take joyfully the spoiling of their goods, 
and rejoice they are counted worthy to suffer persecution 
for His sake. 

IV. FULL EQUIPMENT. 

We are urged to ^^put on the whole armor of God, that 
ye maj'" be able to stand.^^ The first inference is that 
without the whole armor we may not be able to stand, 
and the second inference is that with the ""whole armor^^ 
we will be able to stand. This armor will make one in- 
vulnerable, and more than a match for Satan. For de- 
scription of same, read Eph. 6 :11-16. In this armor there 
is no provision for the back, as we are expected to keep 
our face toward the foe. Many are wounded in the back 
because of compromise. 

v. KNOWLEDGE OF RESOURCES. 

To know that God and all the angels and all the re- 
sources of heaven are pledged to our victory will inspire 
great confidence. One man with God is always a majority. 
*^The people that do know their God shall be strong and do 
exploits.^^ ^^Victory is of the Lord.'^ (Marg. Prov. 
21:31). We ever need to remember that ^'the battle is 
not ours, but God^s^' He will make a highway through 
the sea, command the sun to stand still, cause the stars 
to fight against our enemies, stop the mouths of lions. 



SERMON OUTLINES. 155 

quencH tHe fires that may be kindled, and turn tlie victory 
on Israelis side, if we mil but trust Him. ^Taith is the 
victory/^ Courage is faith on the battlefield. ^'Tliey 
overcame him by the blood of the Lamb, and by the 
word of their testimony; and they loved not their lives 
unto the death/^ ^Thanks be to God, which giveth us 
the victory through our Lord Jesus Christ/^ 



SELF EXAMINATION. 

Text. Examine yourselves, whether ye he in the faith; 
prove your own selves. . . Know ye not your own selves, 
how that Jesus Christ is in you, except ye he reprohates? 
—2Cor. 13:5. 

Self examination may not be a pleasant task, but is 
certainly most essential and profitable. The text does not 
say that we should examine other people, but ^'examine 
yourselves/* The questions of our relations to God and 
eternal destiny are of such solemn import that we can 
not afford to be mistaken or deceived. 

UNION WITH CHRIST. 

The union of the believer with his. Lord is a reciprocal 
imion. '^Abide in me, and I in you.'^ This means more 
than assent to truth, or faith in a historic Christ, or 
subscribing your name to a creed; it means a personal 
contact and a vital union with Christ, as the vine and 
its branches, as the body and its members, as the head and 
the body. Then, as Luther has said, ^^All that Christ has, 
now becomes the property of the believing ^ul; all that 



156 SERMON OUTLINES. 

the soul has, becomes the property of Christ. Christ 
possesses every blessing and eternal salvation; they are 
henceforth the property of the soul/* 

SOME EVIDENCES OF THIS UNION. 

1. Saved from sinning. '^Whosoever abideth in Him 
sinneth not ; whosoever sinneth hath not seen Him, neither 
Known Him.^'— 1 John 3 :6. Whosoever is not saved from 
sinning is not saved at all. A sinning religion is the 
deviPs religion. ''He that committeth sin is of the devil/' 
—1 John 3:8. 

2. No condemnation. ^^There is therefore now no 
condemnation to them v/hich are in Christ Jesus.** — Eom. 
8:1. Sin and condemnation are inseparable. Whosoever 
commits sin is necessarily under condemjnation, even 
though the soul does not realize its guilt all the while. 
^'He that believeth not is condemned already.'* — John 
3:18. 

3. A new creature, '^li any man be in Christ he is a 
new creature: old things are passed away; behold, all 
things are become new.** — 2 Cor. 5 :17. To be in Christ 
means more than turning over a new leaf, the passing of 
a new resolution^ or mere ref orm^ation ; it Is a new cre- 
ation; a regeneration and transformation inwrought by 

the Holv Ghost. 

%f 

4. Spiritual life. ''He that hath the Son hath life.** 
— 1 John 5 :12. There is no such thing as a dead Chris- 
tian. ''And you hath he quickened, who were dead in tres- 
passes and sins.*' In Christ the soul will know the 
throbbings and pulsations of divine life. Jesus said, "I 



SERMON OUTLINES. 157 

am come that they might have life, and that they might 
have it more abundantly/^ — John 10:10. 

5. Fruitful. ^'He that abideth in me^, and T in him, 
the same bringeth forth much fruit/^ — John 15 :5. Fruit 
is the spontaneous result of life. As Gordon has said, ^^The 
method of grace is precisely the reverse of the method of 
legalism. The latter is holiness in order to imion with 
God, the former, union with God in order to boliness.^^ 
We need to distinguish between works and fruit. ^'The 
fruit of the Spirit is love, joy, peace, longsuffering, 
gentleness, goodness, faith, meekness, temperance ; 
against such there is no law.^^ — Gal. 5 :22,23. 

THE EXAMINATION. 

"Christ in yoV^ excludes all that is not Christly. The 
soul may be compared to a seven story building, as fol* 
lows: The will; the affections; the thoughts; the appe- 
tites; the tempers; the motives; and the secret life. The 
investigation and examination should go through all these 
various departments and see that the Christ attitude 
dominates and fills each department. Only the light of 
the Holy Spirit, by the Word of God can disclose to us 
our real inwardness. '^Behold, thou desirest truth in the 
inward parts; and in the hidden part thou shalt make 
me to know wisdom." 

A reprobate is one abandoned as hopelessly wicked, or 
to a hopeless doom. 



158 SERMON OUTLINES. 

GLORYING IN THE CROSS. 

Tfa'T — But God forbid that I should glory save in the 
cross of our Lord Jesus Christy iy whom the world is 
crucified unto mCj and I unto the world. — Gal. 6 :14. 

^^n the cross of Christ I glory, 
Towering o^er the wrecks of time. 

All the light of sacred story, 

Gathers ^round its head sublime/^ 

The cross is mentioned in three different senses in the 
Bible. It is important to distinguish them. First, it is 
used to signify the wooden cross, upon which the Lord 
Jesua was crucified. Second, it is used to signify the way 
of salvation by Jesus Christ crucified. Third, it ds used 
to signify the sufferings that come to us in following 
Christ, 

I. THE WOODEN CROSS. 

'As an instrument of death, the cross was of Eoman in- 
vention and was used only in case of slaves, or very no- 
torious criminals, and malefactors of the basest sort. 
This was the death to which Jesus stooped. '^He endured 
the cross, despising the shame.^^ In the cross we see the 
stern, unrelenting hand of justice exacting the penalty 
of the law for sin, and also the unfathomable love of 
God for a lost world. The cross speaks to us of substi- 
tution, of reconciliation, of peace with God, and of life 
eternal. 

II. THE CROSS^ THE WAY OF SALVATION. 

This is the sense in which the word is used in the text. 
It is the name given to the whole plan of salvation by a 



SERMON OUTLINES. 159 

crucified Eedeemer. As in 1 Cor.l :18 : ^^The preaching of 
the Cross is to them that perish foolishness, hvt unto us 
who are saved;, it is the power of God/^ Glorying in the 
Cross means the renunciation of all self lighteousness, 
and of all the law and an entire reliance upon and accept- 
ance of the finished work of Calvary as the only hope for 
a sinner. Glorying in the Cross means not only that we 
endure the Cross but that we delight in it, and go with 
Him to the Cross uixtil we can say, •'I am crucified with 
Christ" and so are *^made conformable unto His death/^ 
Crucifixion is the divine method for the self-life, — ^the 
carnal mind which we inherited. ^^Knowing this, that our 
old man is crucified with Him.^^ Eom. 6 :6. This is the 
^^second blessing, properly so called.^' In justification 
our spiritual sensibilities are quickened and made alive; 
in sanctification our carnal sensibilities are crucified and 
deadened. 

III. THE CROSS TO BE BORNE. 

'^f any man will come after me, let him deny himself, 
and take up his cross and follow me.^^ In following Christ 
a man may meet with scorn and ridicule and persecution 
and adversity. All that will live godly in Christ Jesus 
shall suffer persecution. Obeying God should not be a 
question of expediency or of personal pleasure but a fixed 
and settled purpose of the heart, though it means suffering, 
and the loss of all things. A true Christiad. will do his 
or her duty even if they don^t feel like it. ^^He that 
taketh not up the cross and foUoweth after Me, is not 
worthy of Me.^' No cross, no crown. 



t6o sermon outlines. 

SEEKING THE FACE OF GOD. 

Text: — When thou saidst, seek ye my face; rmy heart 
said unto thee. Thy face. Lord, will I seek. — Psa. 
27 :8. 

The guilty may seek His favor; the obedient child of 
God will seek His face. We should seek Him^ not simply 
for the loaves and fishes — something He has — but for 
what He is. There is a possibility of becoming more 
absorbed with an ^Hf^ than with Him who has made ''it'* 
possible. 

Many are occupied with ceremonies and doctrines, which 
may be beautiful and helpful in their proper relations, 
but without the presence of the living Christ are simply 
dead and wearisome formalities; the shell wiithout a 
kernel. Dean Stanley has well said: ^The teachings of 
Christ are not abstract doctrines nor ceremonial regula- 
tions.^^ 

We need to come face to face with God; first, that 
we know Him, and, second, that we may know ourselves. 
Not until Isaiah could say: ^^Mine eyes have seen the 
King, the Lord of Hosts,^* did he understand his own 
heart and realize his moral uncleanness. ^*Where there 
is no vision the people perish." (Prov. xxix, 18. 

The countenance is a reflecting mirror, wherein the 
thoughts and affections, otherwise invisible, appear. It 
is thereby that our inward emotions are made known to 
others: love, hatred, desire, dislike, joy, grief, confidence, 
despair, courage, cowardice, ambition, contempt, pride, 
modesty, cruelty, compassion and the rest of the affections 
are all reflected in the countenance. 



SERMON OUTLINES. l6l 

To seek His face means: 

1. Walhing in light. '^TTiey shall walk, Lord, in the 
light of Thy countenance.'^ (Ps. Ixxxix, 15.) The light 
of His countenance upon us implies His peculiar favor and 
blessing. "The face of the Lord is against them that do 
evil/^ 

2. Light in His light, "In Thy light shall we see 
light/' (Ps. xxxvi, 9.) To have the mind of Christ 
and see as He sees, we must seek His face. "Wherefore 
be ye not unwise, but understanding what the will of the 
Lord is.'^ (Eph. v, 17.) 

3. Changed into His image. "We all, with open face, 
beholding as in a glass the glory of the Lord, are changed 
into the same image from glory to glory, \iren as by the 
spirit of the Lord.''^ (II Cor., iii, 18.) That is holiness. 
The spirit of the Lord changing us into the same image, 
while we behold "the glory of God in the face of Jesus 
Christ.^' "Por whom He did foreknow. He also did pre- 
destinate to be conformed to the image of His Son, that 
He might be the first bom among many brethren.'^ (Eom. 
viii, 29.) 

4. Fellowship and communion. "And the Lord spake 
unto Moses face to face, as a man speaketh unto his 
friend.^^ (Ex. xxxiii, 11.) "If we say that we have fel- 
lowship with Him, and walk in darkness, we lie and do not 
the truth.'' ^'Aud truly our fellowship is with the Father 
and with His Son, Jesus Christ.'' (I John, i, 3.) 

5. Cause our face to shine. "Moses wist not that the 
skin of his face shone while he talked with Him." (Ex. 
xxxiv, 29.) The scowls and frowns and dark looks all 



l62 SERMON OUTLINES. 

disappear when we seek the face of God. Beulah dwell- 
ers have the lines of their coimtenanees drawn from east 
to west, instead of north to south. "A merry heart 
maketh a cheerful countenance.''^ ^^The help of His coun- 
tenance^^ becomes ^^the health of my countenance.^^ (Ps. 
xlii, 5, 11.) 

6. FnUness of joy. ^^Thou shalt make me full of joy 
with thy countenance.'^ (Acts, ii, 28.) ^^David speaketh 
concerning Him, I foresaw the Lord always before my 
face * * * therefore did my heart rejoice and my 
tongue was glad." 

^'As by the light of opening day 
The stars are all concealed; 

So earthly pleasures fade away 
When Jesus is revealed.'^ 



ONE THING. 

One thing thou lackest. Mark 10:21. 
One thing is needful. Luhe 10 :42. 
One thing have I desired of the Lord, that will I seek 
after. Ps. 27:4. 

One thing I knoiv. John 9 :25. 

Michael Angelo had never been so great a painter if his 
love of art had not become so enthusiastic that he fre- 
quently did not take off his garments to sleep for a whole 
week. It was his devotion to *'one thing'^ that made him 
world-famjed. It has been said that Mr. Moody had as 
his motto: ^'Consecrate and then concentrate/^ which 



SERMON OUTLINES. 163 

meant the recognition of the same principle. Said Mr. 
Spurgeon, the great London preacher : '^A man must have 
one pursuit^ and consecrate all his powers to one effort, 
if he would excel or rise to eminence among his fellows v^' 

1. ^^ONE THING THOU LACKEST/^ 

These words were spoken by our Lord to a young man 
who made his boast that he kept all the law, and applies 
to every man in his unrenewed state. This young ruler 
was a moral man, and so far as we know his character 
was unimpeachable, but he nevertheless lacked saving faith 
in Jesus Christ. Self-righteousness will not avail, for we 
read, ^^AU our righteousnesses are as filthy rags.^' Men 
may boast of morality, good works, and many commend- 
able traits and qualities, but without Christ as a personal 
Savior enthroned within, the essential thing is ever lack- 
ing, and the soul lost. '^Examine yourselves whether ye 
6e in the faith; prove your own selves. Know ye not 
your own selves, how that Jesus Christ is in you, except 
ye be reprobates.^^ 2 Cor., 13 :5. 

2. ONE THING IS NEEDFUL. 

These words were spoken to Martha, a true-hearted 
disciple. She had received Jesus, and was serving him by 
providing for His entertainment. Still there was ^^one 
thing needful.^' She has not sufficient grace to keep her 
from being '^cumbered,^^ ^^carefuF^ and ^'troubled about 
many things.^^ In other words, she was not saved from 
stewing, fretting and worrying when things were not 
altogether to her liking. How many Christians today 
may be said to be Martha-fied in that they have this 



l64 SERMON OUTLINES. 

inward unrest. In ^saving to Mary she had '^chosen that 
good part/^ he was not speaking of good in opposition to 
bad; but of two good ways of pleasing and serving the 
Lord, Mary had chosen the better. Both were true- 
hearted disciples, but the one was absorbed in the higher, 
the other in the lower of two ways of honoring their 
Lord, Jesus has a deeper interest in our own relation and 
attitude toward Him than in our ^^much serving.^^ While 
the world and a formal church places great premium on 
doing, Jesus emphasizes the heing as of first importance. 
Martha needed the '"^second blessing^^ to deliver her from 
carnality, the root of all undue anxiety, and fretting and 
impatience. '^Much serving'^ so engrossed her she missed 
her Lord^s teaching. To become absorbed with work — 
though it be religious work — ^so as not to find time to wait 
at His feet, is to fail of ^^that good part which shall not 
be taken away.^^ 

3. ONE THING TO SEEK AETER. 

The lesson I would impress from these, words is the 
importance of definite seeking. Praying in a half-hearted, 
indefinite way will never bring any blessing. A sinner 
might pray for pardon in an indefinite manner for forty 
years, but would never receive pardon. Finally he be- 
comes desperate and definitely sets about settling this 
^^one thing,^^ and soon obtains pardon. Exactly the same 
is true of a believer seeking sanctification. It requires 
earnest seeking and definite seeking of the *^one thing'' 
to find either pardon or cleansing. You cannot seek God 
and at the same time seek the emoluments of men. 



SERMON OUTLINES. 165 

4. '''one thing I know/' 

This was the testimony of the blind man to whom 
Jesus had restored his sight. He might not be able to ex- 
plain the science or philosophy of his experience, but he 
positively knew ^^one thing/^ that whereas he had been 
blind he could now see. So we may know when our sins 
are pardoned, because ^^the Spirit itself beareth witness 
with our spirit, that we are the children of God.^^ And 
in like manner we know when< we are sanctified. ^Tor by 
one offering he hath perfected for ever them that are 
sanctified ; whereof the Holy Ghost also is a witness to us.^^ 
(Heb. 10:14, 15.) Thank God for a '^know-so^' salva- 
tion. 



LEPROSY A TYPE OF SIN. 

Text:— ''And, behold, there came a leper and wot* 
shipped Him, saying. Lord, if thou wilt, thou canst make 
me clean. And Jesus put forth his hand, and touched him, 
saying, I will; he thou clean. And immediately his leprosy 
was cleansed. Matt. 8:2-3. 

Leprosy is one of the Bibles representatives of the 
intense malignity and defilement of the mortal malady 
that has attacked you and me, namely, Sin. 

Leprosy and sin are analogous, viz, : 

1. All classes alike subject to it. 

2. Is of small beginning. 

3. Loathsome — ^repulsive. 

4. Incurable by human skill and human agencies. 

5. Contagious — diffusive. 



l66 SERMON OUTLINES. 

6. Eesults in separation and banishment. 

7. Terminates in death. 

Leprosy is especially a type of inbred sin because: 

1. It is transmitted to posterity — ^hereditary. 

2. It is a constitutional disease — a condition, not an 
act. 

3. It was never pardoned — but cleansed away. 

a. This man, by his very earnest petition, recognized 
and acknowledged his condition. That is the first step 
toward the kingdom. ^^He that covereth his sins shall not 
prosper: but whoso confesseth and forsaketh them shall 
have mercy.^^ *^If we confess our sins He is faithful and 
just to forgive them.^^ 

6. He had unquestioning and unwavering faith in the 
power and ability of Jesus to heal him, saying, ^^Thou 
canst.^' ^'Without faith it is impossible to please Him: 
for he that cometh to God must believe that He is, and 
that He is a rewarder of them that diligently seek Him.^^ 
Salvation must be by faith alone, that it may be by grace 
alone. 

c. He manifested proper humility. Luke says he ^^fell 
on his face,^^ (Luke 5:12.) ^^God resisteth the proud, 
but giveth grace unto the humble.'^ The way up is down. 
He ^^stooped to conquer, and he conquered by stooping.'^ 
By giving in to God we win. 

d. 'Immediately his leprosy was cleansed.^^ The cure 
was instantaneous. So it is in pardon. With one word — 
one touch' — all the guilt is swept away. In like manner 
the deliverance from' inbred sin is instantaneous. A grad' 
atim destruction of the *^^old man^^ is as unreasonable as 
it is unscriptural. There is a gradual approach to the 



SERMON OUTLINES. 167 

blessing so far as the human side of sanctification ia 
concerned^ but when the consecration is entire and faith 
perfect^ the work of cleansing is instantaneously, divinely 
inwrought. 

^The Blood cleansetV^ is always in the present tense. 



BEYOND THE SECOND VEIL. 

Text: Hei. 10:19-32. 

The sendee and worship of God as instituted and indi- 
cated by the ceremonial law and Levitical priesthood con- 
sisted in types and shadows ^^of good things to come/^ says 
the Apostle (Heb. 10:1.) The text at once introduces us 
to some of these ^^good things.'^ 

Whereas the sacrifices under the law failed in making 
the .comers thereto perfect^ and the entrance into the 
holiest was only possible by dead sacrifices^ Christ by His 
sacrificial offering has consecrated and opened up a new 
and living way — ^'Because the living and life-giving Savior 
is that way/^ WTiile the blood of bulls and of goats could 
not take away sin^ the blood of Jesus can — ^hence 
we come in confidence and ^^full assurance of faith/^ having 
our hearts sprinkled from an evil conscience and so have 
boldness or liberty to enter into the holiest. 

The steps for entering the holiest by the high priest 
doubtless have their spiritual significance^ and will indi- 
cate to us the manner of approach and entrance upon 
the experience signified by ^^the holiest.'^ 

The T'abemacle was the sacred tent where man met God 



l68 SERMON OUTLINES. 

ia close comnxtmion^ and was built after a^ model given to 
Moses by Jehovah. It was used in the exodus, on the 
journey to Canaan, and in the Promised Land until Sol- 
omon built the temjDle on Zion, after which it is mentioned 
no more. Every Bible reader knows that this Tabernacle 
was divided into two roomis called the holy place and most 
holy place, or the ^^holy of holies.^^ 

The first is typical of the regenerated life, as here was 
found the candle-stick and shew-bread which signifies 
light and life ; but if the oil was not daily replenished the 
lights would go out, and the bread became stale if not 
constantly renewed. Then there was the veil between the 
worshipper and his God. 

Before entering the holiest the high priest must : 

1. Be washed with water. Lev. 8 :6 ; Ex. 29 :4. This 
signifies a clean outward life. 

2. He must put on ^Tioly garments^^ called ^^garments 
to consecrate him,^^ Ex. 28 :3-4. This was made of pure 
white linen. No mixture of wool was allowed, Ezek. 44: 
17-18. Wool would cause ^'sweat^^ and '^'sweat'^ is the 
badge of bondage. How many whose linen is mixed with 
the ^VooF^ of carnality, causing ^^sweat^' in the discharge 
of what they call ^^doing their duty.^^ Entire consecra- 
tion puts an end to ^^sweat,'' as duty becomes a delight, 
and obedience a luxury. The veil was rent when Jesus 
died. Matt. 27 :51. 

3. The application of blood on the right ear, thumb 
and great toe, Ex. 29 :20 ; Lev. 8 :23. Speaking of this 
application of the blood, Paul says, '^purged with blood,^^ 
Heb. 9 :22. Consecration is not sanctification. Consecra- 
tion is the human side while the cleansing by the Blood 



SERMON OUTLINES. 169 

is the Divine side of sanctifieation. ^The blood of Jesus 
Christ His Son cleanseth us from all sin/^ 1 Jno. 1 :7. 

4. Subsequent to the blood applied was the anointing 
oil, Ex. 29:7-21; Lev. 8:12. The oil signifies the anoint- 
ing of the Holy Spirit. The heart being cleansed the 
Comforter takes up His abode, in His pentecostal fullness 
and power. 

In the Holiest of all there is : 

1. The golden censer — prayer and praise. 

2. The Divine presence as signified by ^'the Ark of the 
Covenant.^^ 

3. Hidden manna — preserved, heavenly diet — imported 
supplies. 

4. Fruitfulness — as signified by Aaron^s rod; before 
being placed there it was just a dry stick. 

5. The ineffable glory — shadowing the mercy seat. 

In the holiest of all there was: safety — divine pro- 
tection; communion, Ex. 25:22; quietness — a hidden life 
— rest — satisfaction — blessing for others. Lev. 9 :22 :23 
— fullness of joy, Lev. 9:24 — The badge of holiness on 
forehead, Ex. 28:26-38 — ^bell and pomegranate, Ex. 28: 
34-35. 

The bell signifying profession. 

Pomegranate signifying fruit — life. 



170 SERMON OUTLINES. 

ESSENTIAL TRUTH. 

Text: — ^'Continue in faith and charity and holiness/* 
All truth is essential in a relative sense, but all truth 
is not directly essential to salvation. Some lines of truth, 
must be recognized as th^ conditions of salvation, while 
other lines of truth have rather to do with the results 
of salvation. The text suggests three fundamental truths 
which are imperative and directly essential to salvation, 
neither of which can be omitted and the soul be saved. 
They are faith, charity and holiness. This text implies 
the possibility of having faith, charity and holiness in life ; 
more, it implies that some one has come into possession 
of these graces; otherwise they could not be admonished 
or exhorted to continue in the same. 

I. FAITH. 

Faith is imperative. ^^Without faith it is impossible to 
please Him.^' (Heb. 11:6.) ^^He that believeth not shall 
be damned.'' Mark 16 :16. 

Faith means the renunciation of self, and dependence 
upon Christ alone as the source of righteousness and th6> 
hope of acceptance with God. 

Forsaking 

All 

I 

Take 

Him. 
Faith is simply believing what God has said, and be- 
lieving it le cause God said it, and thus appropriate His 
Word to our own hearts. It has greatly helped me to re- 



SERMON OUTLINES. I7I 

member that His Word is a creative Word. When God 
said, *'Let there be light/' ''there was light/' His Word 
made it so. Faith must rest on the Word of God. 

II. CHARITY. 

Charity is divine love — ^the very essence of religion. 
''Though I bestow all my goods to feed the poor, and 
though I give my body to be burned, and have not charity, 
it profiteth me nothing.'^ A person might die a martyr 
in his devotion and conviction to what he regarded re- 
ligion, if he "have not charity, it profiteth him nothing.'^ 
We hear it said, it does not matter so much what is believed 
if the individual is but sincere: but the Scriptures teach 
that a man may believe a lie and be damned, (2 Thes. 
2:10-11.) In believing the truth, "the love of God is 
shed abroad in our hearts by the Holy Ghost.'' "He that 
loveth not, knoweth not God; for God is love. He that 
dwelleth in love dwelleth in God, and God in him.'' 
In the Greek language there are two words for love: the 
word Philia, signifying human love ; the word Agape, sig- 
nifying divine love. Charity refers to the latter. Philia, 
or human love, is fickle and subject to circumstances. 
Agape, or divine love, will pray for an enemy, and with 
a rugged tree as a dying couch, will say, "Father, forgive 
them." 

III. HOLINESS. 

This, too, is imperative, for we read, "follow peace with 
all men, and holiness, without which no man shall see 
the Lord." Holiness is the condition and fitness for 
seeing God. God is holy, and heaven is holy, and the 
angels are holy, hence we must be holy if we would enter 



172 SERMON OUTLINES. 

there. Holiness is freedom from sin. God has com- 
manded "US to be holy, called ns to be holy, chosen us to be 
holy, chastised ns that we should be holy and m'ade the 
provision ample for ns to be holy, hence we are left without 
excuse for not being holy. '^If we walk in the light . . . 
the blood of Jesus Christ His Son cleanseth us from all 
sin.^^ Holiness is pure love in a pure heart. No man 
can make an honest pretense to love God, who is the essence 
and embodiment of holiness, and be averse or antagonistic 
to holiness. 

Faith is the passport to love, love is the passport to holi- 
ness, and holiness is the passport to heaven. Neither can 
be neglected without peril to the soul. 



JESUS CHRIST— THE GOD-MAN. 

Text— Tf/zai thinlc ye of Christ? Whose son is He? — 
Matt. 22 :42. 

If we do not think right toward him we will not know 
how to act right toward Him. As some one has said, 
^'Sow a thought, and reap a desire; sow desire and reap 
an act; sow an act and reap a habit; sow a habit and reap 
a! character; sow a character and reap destiny.^' Thought 
was the foundation of character and destiny. *'For as he 
thinketh in his heart, so is he.^^ Prov. 23:7. "The Lord 
knoweth the thoughts of man.^^ "The thoughts of the 
wicked are an abomination to the Lord.^^ Prov. 15:36. 
Hence, He requires that "the wicked forsake his way, and 
the unrighteous man his thoughts.^' There is a maxim that 
says, "You cannot hang a man for his thoughts.^^ That, 



SERMON OUTLINES. I73 

perhaps^ is true; but we need^ nevertheless^ to remember 
that a man may be damned for his thoughts. *Tor the 
Lord searcheth all hearts^ and understandeth all the im- 
aginations of the thoughts/^ I Chron. 28 :9. Conduct is 
but the fruit of your thoughts. It is evident that no- man 
thinks right of Christ who does not receive Him as a per- 
sonal Savior and gladly obey Himi. 

It may help us to right thinking and right conclusions 
to know what they thought of Him who had personally 
known Him. So we will ask both His friends and his 
enemies to bear witness to Him. 

HIS ENEMIES. 

Pilate : He heard the charges against Him and himself 
examined Him, and then said: ^'I find no fault in this 
man.'' Luke, 23:4. 

Pilate's Viife: She sent a message to her husband, 
while Christ was on trial, saying: ''Have thou nothing 
to do with that just man.'' Matt. 27:19. She believed 
Him to be a jicst man. 

Judas Iscariot: After having associated with Jesus 
three years he betrayed Him for ^'thirty pieces of silver." 
But hear his testimony: ^^I have sinned in that I have 
betrayed the innocent blood." Matt. 27 :4. 

The Centurion : He had charge of the Roman soldiers 
who executed Him, hear him: "Truly this was the Son 
of God." Matt. 27:54. 

Devils: They recognized Him and bore testimony to 
His divinity, saying: "Jesus, thou Son of God; art thou 
come hither to torment us before the time." Matt.8 :29. 



174 SERMON OUTLINES. 

HIS FKIENDS. 

John the Baptist: ^"^Behold the Lamb of God which 
taketh away the sin of the world/^ John 1 :29. 

Peter: ^^Thoii art the Christy the Son of the living 
God/' Matt. 10:16. 

Thomas : ''My Lord and my God.'' John 20 :28. 

Angels: ^^Unto yon is born this day in the city of 
David a Savior, which is Christ the Lord.'' Lnke 2 :11. 

Ood the Father: ''And lo a voice from heaven, saying, 
This is my beloved Son in whom I am well pleased." 
Matt. 3:17. 

Surely we have heard enough witnesses — whose tes- 
timony cannot be impeached — to arrive at some conclusion. 
'^Great is the mystery * * * God was manifest in 
the flesh/' and to this both His friends and His foes bore 
witness. Among a certain class we hear it said: ^^Christ 
was a good man, but not divine." This is an absurdity 
and a contradiction of terms. If Christ was not divine, 
then He was a deceiver and impostor^ representing Him- 
self to be what He was not. Surely such a one could not 
be termed a good man. But He was the Son of God. 

The evidence of His divinity was m^anifest in His sinless 
life and spotless character. He could challenge even His 
foes to convince Him of sin. Among all the infidels in 
these eighteen hundred years, not one has ever found a 
flaw in His character. His miracles — stilling the tempest, 
raising the dead, curing the incurables, etc., all bear tes- 
timony to His divinity. His love and death for His ene- 
mies. His victory over death, and the grave are all in evi- 
dence of His divinity. He was God; He was man. If He 



SERMON OUTLINES. I75 

was not human, then He can not be touched with the 
feeling of our infirmities. But He was the God-man. 
The evidences of His humanity are seen in that He was 
born as any other child; was partaker of flesh and blood; 
subject to His parents; became weary — John 4:6. Felt 
the pangs of sorrow. — John 11:35. Became hungry and 
thirsty. — Matt. 4:2; John 4:7. He knew what it was to 
be lonely and forsaken. — John 6 :67 ; Matt. 8 :30. ''Was in 
all points tempted like as we are, yet without sln.''^ 



THE TEST OF GENUINE RELIGION. 

Text:, The God that answereth hy fire, let Him ie 
God.— I. Kings 18:34. 

1. The source of trouble. 

This scripture is connected with a most critical period 
in the history of Israel — particularly Samaria^s three 
and a half yearns drouth and subsequent calamity. 
The cause of their trouble was that they had '^forsaken 
the commandments of the Lord/^ ^^and went and served 
Baal, and worshipped him.^^ Sin invariably brings 
trouble and calamity, and the curse of God. ''God is 
not mocked: for whatsoever a man soweth, that shall he 
also reap.^^ God ^Svill render to every man according 
to his deeds. * * Unto them tliat are contentious, 
and do not obey the truth, but obey unrighteousness, 
indignation and wrath, tribulation and anguish, upon 
every soul of man that doeth evil, of the Jew first^ and 
also of the Gentile.^^ 



176 SERMON OUTLINES. 

2. THE FAITH OF ELIJAH. 

We are eager to form the acquaintance of the man who 
can^ by his prayers^ lock up the heavens so there is no 
dew or rain for the space of three and one-half years, 
and bring down the fire of God, and again unlock the 
heavens so that there is an abundance of rain. Elijah 
was one of the most rugged characters in Hebrew history. 
He was utterly separated from the people and entirely 
devoted to God; was uncompromising; yielded unfalter- 
ing obedience, was resolute and earnest; dared to stand 
alone; and was strong in faith. He not only trusted in 
God but God trusted him. 

3. The supreme test. 

^^The God that answereth.^^ The religion of Jesus Christ 
does not consist in forms and ceremonies and mere out- 
ward morality. There must still be the manifestation 
of something supernatural — the answer of God. We are 
told not to believe every spirit. The touchstone whereby 
the genuine may be distinguished from the counterfeit; 
the false from the true, is by the power of the Gospel 
that saves men from sin. The salvation of the Son of 
God is the only thing in all the world that can save men 
from sin, and if a man is not saved from sinning he is 
not saved at all. A sinning religion is the deviPs religion, 
and is a counterfeit, no matter what the pretenses or 
ritualism may be. Does the peculiar tenet or the religion 
you profess or believe in, save you from sin? If not, it 
is a farce and a delusion. His name is called Jesus be- 
cause He saves his people from (not in) their sins. 
"He that committeth sin is of the devil. * * Who- 



SERMON OUTLINES. 177 

soever is bom of God doth not eommiit sin. * * 
In this the children of God are manifest and the children 
of the devil/^ This is the dividing line — the children of 
the devil commit sin, and the children of God do not 
commit sin. 
4. The fire. 

We still have the promise of the answer by fire. ^^He 
shall baptize you with the Holy Ghost, and with fire.'^ 
The fire signifies refining and purification — never pardon 
—and comes to God^s people as a second experience, as on 
Pentecost. Eire penetrates, trainsforms, attracts, con- 
sumes, gives lights welds, is a source of power, and heat, 
and sets fire. There is something intense about fire, and 
is vastly different to much of the cold, fireless churchianity 
of the day. Not painted fire, nor wildfire, but Holy Ghost 
fire which comes from heaven ; this is an actual necessity — 
the imperative need and glorious privilege of all Chris- 
tians. 



REDEEMED FROM THE CURSE OF THE LAW. 

Text: Christ hath redeemed us from the curse of the 
lav7j being made a curse for us; for it is writterij Cursed 
is every one that hangeth on a tree; that the blessing of 
Abraham might come on the Gentiles through Jesus 
Christ; that we might receive the promise of the Spirit 
through faith. — Gal 3 : 13-14. 

I. THE CURSE OF THE LAW. 

The curse is: — 

1. Universal: Since ^^all have sinned and come short 



178 SERMON OUTLINES. 

of the glory of God/' (Eom. 3:23) "Tlie Scripture has 
concluded all under' sin/' *^There is no difference/' 

2. It is just: Because God is just, and the law is 
just, and our sin is without excuse. 

3. It is present : The death warrant has already been 
issued. The man in sin ^'Is condemned already.'' — John 
3:18. 

4. It is fearful: It includes physical, spiritual and 
eternal death. ^Tt is a fearful thing to fall into the 
hands of the living God/' — Heb. 10:31. Our only hope 
of escape from the curse of the law we have transgressed, 
is in Christ as our substitute. The law pronounces curses, 
but the Gospel offers blessing: 

II. THE BLESSING OF ABRAHAM. 

1. It is Justification hy faith: ^'Abraham believed 
God and it was accounted to him for righteousness." He 
was accepted of God and accounted righteous, not because 
of his obedience to the law, but because of his faith. 
^^To him that worketh not, but believeth on Him that 
justifieth the ungodly, his faith is counted for righteous- 
ness." (Eom. 4:5.) ^Therefore we conclude that a man is 
justified by faith without the deeds of the law." (Eom. 
3:28.) 

2. It is ''come on the Gentiles/' Thusj we are includ- 
ed. ^^It was not written for his sake alone, that it was 
imputed to him; but for us also, to whom it shall be 
imputed, if we believe on Him." (Eom. 4:23-24.) 
'* Whosoever will, let him take the water of life freely." 
(Eev. 22:17.) 

3. Justification is instantaneous^ . The curse is re^ 



SERMON OUTLINES. 179 

mored in a single moment. In the language of the 
poet : — 

*^The moment a sinner believes, 

And trusts in his crucified God, 
His pardon at once he receives, 

Salvation in full through His blood/^ 

111. THE PROMISE OF THE SPIRIT. 

1. To whom given. To believers only. Christ said, 
"The Spirit of truth whom the world cannot receive.^^ 
(John 14:17.) Christ is the gift of God to the world; 
the Holy Spirit is the gift of God to the Church Hence 
the receiving of this promise is a second experience. 
"This is that which was spoken by the prophet Joel; 
and it shall come to pass in the last days, saith God, I will 
pour out of my Spirit upon all flesh.^^ (Acts 2 :1G-17.) 

2. What it means. Peter referring to Pentecost said 
it was the '^purifying their hearts by faith.^^ (Acts 15:8, 
9.) And again we read. "Ye shall receive power, after 
that the Holy Ghost is come upon 3^ou; and ye shall be 
witnesses unto Me.^^ Negatively stated the baptism with 
the Holy Ghost means purity, and the positive side means 
power. The failure of many is due to the fact that they 
want power without purity. 

3. IIoiv obtained. By obedient faith. To the dis- 
ciples it was said, "Tarry until.^^ "God gave them the 
like gift.^^ The Holy Spirit must be received as a "gift.^^ 
"If ye then, being evil, know how to give good gifts unto 
your children; how much more shall your heavenly 
Father give the Holy Spirit to them that ask him.'' "Re- 
ceive the prox^iise of the Spirit through faith.'' 



"FULLNESS OF JESUS." 

HUNGERIiSrG AND THIRSTING. 

^'Blessed are they which do hunger and thirst after 
righteousness, for they shall be filled/^ — Matt, v, 6. 

^^Hunger^^ and '^thirst^^ presuppose a spiritual birth. 
Being ^'born again^^ is the antecedent of spiritual hunger 
Adam Clarke, as other commentators, says this hunger 
is none other than a ^'^desire to be holy/^ and this '^right- 
eousness^^ signifying ^"^the full salvation of God.^' Hun- 
ger is an evidence of life, and a good appetite and relish 
for spiritual things an evidence of a healthful condition. 
The condition for filling is the emptying and purifying 
process. The great reason all are not filled is because . 
they do not consent to be emptied first. ^^Shall be filled I'^ 

ASK^ AND RECEIVE. 

^*Ask, and ye shall receive, that your joy may be fuU.^' 
—John 16 :24. 

Thrice, within the very shadow of the cross, the 
Savior gave expression to this yearning of His heart 
that the disciple should have fullness of joy. (John xv, 
11; John xvi, 24; John xvii, 13.) All Christians have a 
measure of joy; but all Christians do not have the fullness 
of joy. This is one distinction between justification and 
sanctification. '^Rejoice in the Lord alway.^^ N'ot spas- 
modic and sporadic joy, but constant and abiding full- 
ness of joy is the privilege of the believer. "Joy un- 
speakable and full of glory .^^ (i Peter i, 8.) "The joy 
of the Lord is your strength.'^ (ISTeh. viii, 10.) "I will yet 
for this be enquired of.^^ (Exek. xxxvi, 37.) 

i8o 



FULLNESS OF JESUS. l8l 



WITH THE SPIRIT. 



'^And they were all filled with the Holy Ghost/^ — 
Acts ii^ 4. 

A statement concerning one hundred and twenty 
Christians who lived a long time ago, the result of which 
was three thousand conversions in one day. Some have 
supposed that it required ten days to get ^^fiUed.*'^ It 
took them ten days to become thoroughly emptied of 
self, when, lo, the Spirit cleansed and filled them ^'^sud- 
denly^' and instantaneously. ^'The Lord, whom^ ye seek, 
shall suddenly come to His temple.^^ (Mai. iii, i.) First. 
They were obedient in going and tarrying at Jerusalem. 
Second. They were united, of one mind and one accord. 
Third. They were in one place. Fourth. They were ex- 
pectant. ^"^Suddenly there came a sound from heaven.^' 
(Acts ii, 2.) 

ABOVE MEASURE. 

"God giveth not the Spirit by measure.^^ — John iii, 34. 

So every one may have according to his capacity and 
need. Great difficulties and trials simply open up ave- 
nues for a larger supply and manifestations of the Spirit, 
since God has said, "As thy days, so shall thy strength 
be.^' (Deut. xxxiii, 25.) Great trials make way for great 
grace. The idea that a soul can only hold out and 
triumph under favorable circumstances and pleasing en- 
vironments is utterly false. "As ye are partakers of the 
sufferings, so shall ye be also of the consolation.^^ (2 Cor. 
i, 7.) "Thou preparest a table before me in the presence 
of mine enemies: Thou anointest my head with oil: my 
cup runneth over.^^ (Ps. xxiii, 5.) 



l82 FULLNESS OF JESUS. 



FILLED. 



^^Be filled with the Spirit/^— Eph. v, 18. 

This is the privilege and duty of every believer. God^s 
*^Be^^ is imperative, and must not be regarded as op- 
tional. No excuse can be allowed for a lack of the 
fullness of the Spirit since ^'the promise is unto you, .... 
even as many as the Lord our God shall call/^ (Acts ii, 
39.) This filling marks a distinct crisis or epoch in the 
life of all who receive it. It is an experience subsequent 
to regeneration. The Spirit is never promised nor given 
to an unregenerated heart. "The Spirit of truth, whom 
the world can not receive.^^ (John xiv, 17.) 

BLESSINGS POURED OUT. 

'^Bring ye all the tithes into the storehouse, and 
prove Me now herewith, saith the Lord of Hosts, if I 
will not open you the w^indows of heaven, and pour you 
out (marg. empty out) a blessing that there shall not be 
room enough to receive it.^^ — Mai. iii, 10. 

Tithing is simply discharging our financial obligation 
to God. This is God^s own method for meeting all ex- 
penses of the Church He Himself instituted. Where 
tithing is faithfully observed, there is no occasion for 
adopting questionable, claptrap methods of money rais- 
ing. Every financial difficulty is solved, the financial 
burden equalized, as all pay alike, and great blessing and 
prosperity — ^both spiritual and temporal — is at once as- 
sured. ^'Give, and it shall be given you: good measure, 
pressed down, and shaken together, and running over/' 
(Luke vi. 38.) 



FULLNESS OF JESUS. 183 

FULL OF SAP. 

^'The trees of the Lord are full of sap." — Ps. civ. 16. 

The flowing sap is ever an evidence of life^, and de- 
nates a healthful, thrifty condition. According to the 
parable of the sower and the seed, some Christians die 
.spiritually for want of moisture. (Luke viii, 6.) There 
is a vast difference between a dry, formal religion and 
a religion full of sap; an experience that has some juice 
and gravy to it. What the sap is to a tree the fullness 
of the Spirit is to the Christian. ^^To give unto them 
beauty for ashes, the oil of joy for mourning, the gar- 
ments of praise for the spirit of heaviness; that they 
might be called trees of righteousness.^^ (Isaiah Ixi, 3.) 

FULL OF LIGHT. 

^The light of the body is the eye; if therefore thine 
eye be single, thy whole body shall be full of light. '^ — 
Matt, vi, 22. 

Light is a synonym of knowledge. The ^^single eye^^ 
denotes singleness of purpose — seeking only the glory of 
God. Spiritual knowledge is conditioned upon obedi- 
ence. '"^If any man will do His will, he shall know of 
the doctrine.^^ (John vii. 17.) ^^God is light, and in Him 
is no darkness at all. If we say we have fellowship with 
Him, and walk in darkness, we lie, and do not the truth.^^ 
(John i, 5, 6.) ^^Light is sown for the righteous.^^ (Ps. 
xcvii, II.) '^If we walk in the light as He is in the light, 
we have fellowship one with another, and the blood of 
Jesus Christ His Son cleanseth us from all sin.^' (i John 
i, 7.) ^Truly the light is sweet.^^ (Eccl. xi, 7.) ^^The 
path of the just is as the shining light, that shineth 
more and more unto the perfect day.^^ (Prov. iv, 18.)^ 



184 FULLNESS OF JESUS. 

FILLED WITH GOD^S FULLNESS. 

^^And to know the love of Christ which passeth 
knowledge, that ye might be filled with all the fullness 
of God.'"^— Eph. iii, 19. 

Being filled with all the fullness of God is sharply 
conditioned npon first knowing ^'the love of Christ/' 
which itself passeth all human knowledge, and can only 
be known as revealed by the Spirit. '^That ye might 
be fiUed.^^ Of what is God full? He is full of light, 
life, joy, power, glory, etc., and we shall be filled with 
exactly the same. Surely this will exclude everything 
else. A cup may be just as certainly filled, and filled 
with exactly the same water as is found in the ocean; 
while there is no difference in the quality, there is a 
world of difl^erence in the quantity. 

FILLED BY FAITH. 

'The God of hope fill you with all joy and peace in 
believing.^^ — Eom. xv, 13. 

Peace and joy come by believing. Where faith is 
triumphant, joy is full, and peace passeth understand- 
ing. Doubt brings unrest and consequent despondency 
and gloom. '*Thou wilt keep him in perfect peace, 
whose mind is stayed on Thee: because he trusteth in 
Thee.^^ (Isaiah xxvi, 3.) ^^In whom, though now ye see 
Him not, yet believing, ye rejoice with joy unspeakable 
and full of glory .^^ (1 Peter i, 8.) '^According to your 
faith be it unto you.^^ (Matt, ix, 29.) We can not know 
peace and joy by trying to feel them — ^but by believing 
God, 



FULLNESS OF JESUS. 185 

FULL OF POWER. 

^^But truly I am full of power by the Spirit of the 
Lord/'— Micah iii, 8. 

A fullness of the Spirit is the Divine order and secret 
of power. The Pentecostal blessing first purifies (Acts 
XV, 8, 9,), and then empowers for service. Without heart- 
purity there can be no genuine Pentecostal power. It 
is power, first, to cease from all sin; second, power to 
endure patiently and victoriously, as ^^seeing Him that 
is invisible/^ amid temptation and trial; third, power 
to execute and perform the whole will of God. It 
requires more power to keep sweet and patient under 
trial than to do some powerful shouting during big meet- 
ings. ^^But ye shall receive power, after that the Holy 
Ghost is come upon you.'^ (Acts i, 8.) 

FRUITS OF RIGHTEOUSNESS. 

^^Being filled with the fruits of righteousness, which 
are by Jesus Christ, unto the glory and praise of God.^' — 
Phil, i, 11. 

There is a difference between works and fruit. Many 
have good works^ who, nevertheless, have not the Spirit, 
and so necessarily are destitute of the fruits of the Spirit. 
Works may be the result of mere human effort, while 
fruit is spontaneous — ^the result of spiritual life. ^^The 
fruit of the Spirit is love, joy, peace, long-suffering, 
gentleness, goodness, faith, meekness, temperance,^^ 
(Gal. V, 22.) ^^Herein is my Father glorified that ye 
bear much fruit; so shall ye be My disciples.^^ (John 
XV, 8.) ^TEvery branch in Me that beareth not fruity He 
taketh away.^^ (John xv, 2.) 



l86 FULLNESS OF JESUS. 

FULL OF GOODNESS. 

''Ye also are full of goodness.'^ — Eom. xv, 14. 

While '^there is none that doeth good, no, not one/* 
in his unrenewed and unregenerate state, it is also true 
that Jesus Christ can take a bad mtan and juake a good 
man out of him. We read, LuJce xxiii, 50; ^^ Joseph. . . . 
was a good msnif and Acts xi, 24, we read of Barnabas: 
'Mie was a good man.^' So, according to these Scrip- 
tures, at least two good men have lived on the face of 
the earth. And if these men could be made into good 
men, then, by the grace of God, others may. '^A good 
man sheweth favor.^' (Ps. cxii, 5.) Surely Jesus can 
not say ^'Well done, thou good and faithful servant" 
(Matt. XXV, 21), if we have not been good. Thank God 
for the transforming power of grace ! 

FILLED WITH FOOD. 

^^When thou has eaten and art full, then thou shalt 
bless the Lord thy God.^^ — Deut. viii, 10. 

There is no excuse for God^s saints to be lean, weak, 
and half starved. ^'He satisfieth the longing soul, and 
filleth the hungry soul with goodness.'^ (Ps. cvii, 9.) 
When the heart is filled, the next thing on the program 
is to ^^bless the Lord.^^ /Traise is comely for the up- 
right.^^ (Ps. xxxiii, i.) *^ Whoso offereth praise glori- 
fieth Me.^^ (Ps. 1, 23.) The overflowing blessing is 
necessary to refresh those about us ; the little we can 
hold we need for ourselves. ^'Eat ye that which is good, 
and let your soul delight itself in fatness.^' (Isaiah Iv, 2.) 
He ^^fiUetli thee with the finest of the wheat.^' (Ps. 
clvii, 14. 



FULLNESS OF JESUS. 187 

god's fullness. 

^^And of His fullness have all we received, and grace 
for grace/^ — John i, 16. 

No experience of grace should be regarded as a final- 
ity; as though we had received all; rather, every ex- 
perience should be recognized as a stepping-stone to 
higher altitudes of grace. Grace prepares us for the 
reception of more grace. The grace of justification pre- 
pares us for the grace of ejitire sanctification. Entire 
sanctification prepares us for glorification. No matter 
what our present experience, there is always more to 
follow. ^^It is better farther on.^^ "He is able to do ex- 
ceeding abundantly above all that we ask or think.'' 

FULL or WISDOM. 

'^\nd Joshua, the son of Nun, was full of the spirit of 
wisdom.^^ — Deut. xxxiv, 9. 

God places no premium on ignorance, although He 
'^made foolish the wisdom of this world.^' (1 Cor. i, 20.) 
Men can not be guilty of greater folly than when they 
substitute the wisdom of this world for the Holy Ghost. 
God can not be found out by the wisdom of this world. 
Things that are spiritual can only be known as revealed 
by the Holy Spirit. "The fear of the Lord is the be- 
ginning of wisdom.'^ (Prov. ix, 10.) "The wisdom that 
is from above is first pure, then peaceable, gentle, and 
easy to be entreated, full of mercy and good fruits.'^ 
(James iii, 17.) "If any of you lack wisdom, let him ask 
of God, that giveth to all men liberally, and upbraideth 
not; and it shall be given him.^' (James 1, 5.) 



l88 FULLNESS OF JESUS. 

FULLNESS OE THE BLESSING. 

^^I am sure that when I come uiito you, I shall come 
in the fullness of the blessing of the gospel of Christ/^ — 
Eom. XY^ 29. 

Before a minister can be sure that h-e will come to 
his people in the fullness of the blessing, he must be sure 
he has the fullness of the blessing. There is a blessing 
and ^'the fullness of the blessing/^ just as there is ^'life/' 
and ^^life more abundant.^^ The ^^fuUness of the blessinor'^ 
excludes everything else from the heart. Where unholy 
ambition, self-will, pride, doubt, and a man-fearing and 
man-pleasing spirit is found, ^^the fullness of blessing'^ 
is not. The fact that there may be some water in the 
pitcher is not an evidence that the pitcher is full of water. 
^^Of His fullness have all we received, and grace for 
grace.'^ (John i, 16.) 

MOUTHS EILLED. 

^^Open thy mouth wide, and I will fill it.^^ — -Ps. Ixxxi, 
10. 

The ^^mouth,^^ "tongue,^' and '^conversation^' iare an 
index to the heart. ^^How can ye, being evil, speak 
good things? for out of the abundance of the heart the 
mouth speaketh.'^ (Matt, xii, 34.) God fills the mouth 
by first filling the heart. A full heart brings the ringing 
testimony. ^They were all filled with the Holy Ghost, 
and began to speak.^^ (Acts ii, 4.) The Pentecostal 
blessing is alwa3^s the ^^speaking blessing."'^ ^'I will give 
you a mouth and wisdom, which all your adversaries 
shall not be able to gainsay nor resist.^^ (Luke xxi, 15,) 
*^With the mouth confession is made unto salvation/^ 
(Eom. X, 10.) 



FULLNESS OF JESUS. iSq 

PULLNESS or THE GODHEAD. 

^Tor in Him dwelleth all the fullness of the Godhead 
bodily/'— Col. ii, 9. 

Everything pertaining to present and eternal salva- 
tion is found in Christ Jesus. He is the * 'Light/' the 
^^Life/' the ^Truth/^ the ''Way/' the ''Door/' and, 
''of God, is made unto us wisdom, and righteousness, and 
sanctification, and redemption.'' (i Cor. i, 30.) In Him 
you may find your every need supplied. "Christ in every- 
thing, and everything in Christ," should be the motto of 
every Christian, "till we all come in the unity of the faith 
and the knowledge of the Son of God, unto a perfect 
man, unto the measure of the stature of the fullness of 
Christ." (Eph. iv, 13.) 

GOOD MEASURE. 

"Give, and it shall be given unto you; good measure, 
pressed down, and shaken together, and running over, 
shall men give into your bosom:. For with the same 
measure that ye mete withal it shall be measured to yoii 
again." — Luk-e vi^ 38. 

It is well to remember that it is not the stingy and 
close-fisted soul, but "the liberal soul shall be made 
fat." (Prov. xi, 24.) Liberality insures temporal suc- 
cess and prosperity. Many of God's people are poverty- 
stricken, simply because they are miserly. ^'There is 
that scattereth, and yet increaseth; and there is that 
withholdeth more than is meet; but it tendeth to poverty.'^ 
(Prov. xi, 24.) "He which soweth sparingly shall reap 
also sparingly; and he which soweth bountifully shall 
reap also bountifully." (2 Cor. ix, 6.) 



igO FULLNESS OF JESUS. , 

FULL OF TEMPORAL BLESSINGS. 

^^He maketh peace in tliy borders, and fiUeth thee 
■with the finest of the wheat/^ — Ps. cxlvii, 14. 

The marginal rendering is '^the fat of the wheat.'' 
God intends His people should have the best He has in 
store. Then why should any live on skimmed milk 
when they might have the cream; or live on half rations 
when they might have a full meal? or ask for crumbs 
when God desires to give you the whole loaf? Peace 
and plenty is the heritage of all who will obey Him. 
^^He should have fed them also with the finest of the 
wheat; and with honey out of the Eock should I have 
satisfied thee."' Ps. Ixxxi, 16.) ^^f ye be willing and 
obedient, ye shall eat the good of the land.'' (Isaiah 
i. 19.) 

FILLED WITH KNOWLEDGE. 

'Tilled with all knowledge, able also to admonish one 
another.'' — Eom*. xv, 14. 

The knowledge which the Bible commends is an ex- 
perimental knowledge. Theoretical knowledge may be 
gathered from books, and is simply a thing of the head; 
experimental knowledge can only be obtained at the 
feet of Jesus, as revealed by the. Spirit, and is a thing 
of the heart. '^ISTow we have received . . . the Spirit 
which is of God, that we might know the things that are 
freely given to us of God." (i Cor. ii, 12.) Things 
hidden from the wise and prudent are "revealed" unto 
babes." (Luke x, 21.) ''God gave them knowledge 
and skill in all learning and wisdom." (Dan. i, 17.) 'In 
whom are hid all the treasures of wisdom and knowledge.*' 



FULLNESS OF JESUS. IQI 

FULL OF GOOD WORKS. 

^This woman was full of good works and almlsJeeds 
which she did/^ — Acts ix^ 36. 

What a desirable epitaph for a saint of God who has 
departed this life! What an index to character! ^^This 
woman^' spoken of was Dorcas, whose post-office address 
was Joppa. Good works will not secure for ns the favor 
of God; but '^good works'^ are the inevitable result of 
faith and favor in God. They are not so mluch the re- 
sult of effort as they are the expression of a good heart. 
However poor in this world^s goods, the person filled 
with the Spirit of Christ will have a liberal spirit and 
find opportunity to give some alms. ^Taith without works 
is dead.^^ (James ii, 26.) 

THE HUNGRY ARE FILLED. 

"He satisfieth the longing soul^ and fiUeth the hungry 
soul with goodness.^^ — Ps. cvii, 9. 

No one should rest in an experience that does not 
give entire satifsaction : for the experience that does not 
fully satisfy the longing of the human heart never satisfies 
God. By awakening deeper desires^ and a hungering 
and thirsting in the soul^ God means to lead us into 
higher heights and deeper depths of His love. Satis- 
faction is guaranteed to all who will abide in the center 
of His will. When Christians follow the things of the 
world they plainly say their religion does not satisfy. 
''They shall be abundantly satisfied with the fatness of 
thy house; and thou shalt make them drink of the river 
of thy pleasures.^^ (Ps. xxxvi, 8.) ''The meek shall eat 
and be satisfied.^^ (Ps. xxii, 26.) 



192 FULLNESS OF JESUS. 

FILLED WITH JOY. 

^Thon shalt make me full of joy with thy countenaiice/^ 
— Acts ii^ 28. 

True happiness is not conditioned on what wo have, 
but rather on what we are. A glimpse of Jesus will al- 
ways enrapture and ravish the soul with delight. 

# ^^As by the light of opening day, 
The stars are all concealed; 
So earthly pleasures fade away, 
When Jesus is revealed.'^ 

^^In Thy presence is fullness of joy.^^ (Ps. xvi, 8.) 
'The kingdom of God is ... righteousness, and 
peace, and joy in the Holy Ghost.'^ (Rom. xiv, 17.) 
According to this analysis, one-third of religion is joy. 
^^In whom, though now ye see Him' not, yet believing, 
ye rejoice with joy unspeakable and full of glory.^^ 
(I Peter i, 8.) 



DEC 9 1903 



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